# 

$ 

£ 

>$ 

d 

«^, 

3 
-M 

§       * 

CD 

**^"              •_! 

■H 

»            fc 

_l 

o 

»       5 

C 
CO 

t*          o 

"  4- 

*25             En 

13 

* 

®            g 

i  i 
O 

fe 

V 

8 

^ 

*£                M 

o 

•S          8 

^      3 

llecti 

Divis 
Secho 

5 

1 

*<** 

o 

o 

U 

&* 

x 

& 

V* 

e> 

^ 

< 

SCjC- 

?347 

ft 


. 


/ 


J 


y 


SERMONS 


o  N 


Umfiortant  zfuv-jectd  ; 


COLLECTED 


FROM 


A  NUMBER   OF   MINISTERS, 


IN 


SOME  OF  THE  NORTHERN  STATES 


OF 


AMERICA. 


PRINTED 

By  Hudson  &  Goodwin, 

HARTFORD. 


HttCCXCYII, 


urn  r 


CONTENTS. 


T 


HE  religious' feiitiments  of  Chrifl. 
By  Mr.  Mills.  Page  I. 

The   Teflimony  of  God  to  thejnruth  of 

Ckrijlianity.     By  Doftor  Weft.         Page  37. 

The  Church  ofChri/i  effefltially  the  fame 
in  all  ages.     By  Mr.  Stevens.  Page  61. 

A  Future  State  of  exigence,  and  the 
immortality  of  the  foul,  illufirated from 
the  light  ofjfcripture  and  Reafon. 
By  Doclor  Edwards.  Page  1 1  u 

Absolute  dependence  on  God  :  Or 
the  regeneration  and  falvation  of  fin- 
ners  the  cffi.cls,folely,  of  the  jEleclion 
and  grace  of  God.     By  Mr.  Steele.    Page  149. 

The  doclrine  of  divine  fiver 'eigntty  a  mo- 
tive to  morality.     By  Mr.  Catlin.       Page  183. 

On  the  firfl  promife  of  the,  Saviour  in  the 

Scriptures*     By  Mr.  Judfon.  Page  211* 

The  necejjity  of  atonement  for  fin,  in  order 
to  the  pardon,  of  the  Sinner. 
By  Do&or  Weft.  Page  239. 

The  purpofe  of  God  difplayed,  in  ahafing 
the  pride  of  nations.    By  Mr.  Hyde.    Page  267* 


CONTENTS. 

The  divine  sincerity,  in  the  free  and 
indi [criminate  offer  of  Salvation  to  Sin- 
ners, together  with  their  moral  liberty 
and  accountabknefs,  confident  with  dif- 
tinguifhing,  efficacious  grace. 
By  Mr.  Hooker.  Page  291. 

Religion,  ihe  one  thing  needful. 

By  Mr.  Day.  Page  315. 

True  obedience  to  the  goft&l,  harmonious 

and  entire.     By  Mr.  Auftin.  Page  347. 

The  nature  and  importance  of  covenant- 
ing with  God.     By  Mr.  Starr.  Page  565. 

Calamity  coming  on  the  wicked. 
By  Mr.  Robbins.  Page  38  3. 

On  the  judgment  of  the  great  day. 

By  Mr.  )udfon.  Page  405. 

On  the  endlefs  tormenty/of  the  finally  im- 
penitent.   By  Mr.  Porter.  Page  445. 

True  Chrijlianity  thefafety  of  this  world. 

By  Mr.  Gillet.  Page  459. 

The  char  ait  er  and  clajms  ofChriJl  vin- 
dicated.    By  Mr.  Catlin.  Page  47 J. 

The  wicked,  on  account  of  worldly  prof- 
peri  ty,  and  unbelief  of  a  future  St ate , 
openly  rejeel  anddefpife  the  Almighty. 
By  Mr.  Catlin.  Page  495* 


ijermoiu  on  KJnihortant  Oulyecfa* 


The  Religious  Sentiments  of  Christ. 


Exhibited  in  TWO  SERMONS,  by  SAMUEL 
J.  MILLS,  Paftor  of  the  Church  in  Torring- 
fordy  State  of  Connecticut. 


PSALM    XL.    9,    10. 

/  have  preached  righteoufnefs  in  the  great  congrega* 
tion  ;  lo,  I  have  not  refrained  my  lips,  0  Lordp 
thou  know  eft.  I  have  not  hid  thy  righteoufnefs 
within  my  heart  ;  I  have  declared  thy  faithful* 
nefs  anV  thy  falvation  :  I  have  not  concealed  thy 
loving-kindnefs  and  thy  truth,  from  the  great  con* 
gregation. 

IN  the  proDJhetic  writings,  future  events  are  fre- 
quently txprefled,  as  though  they  were  already 
accomplifhed.  This  text  is  an  inftance  of  it. 
The  words  are  a  prophecy  of  the  then  future 
preaching  of  Chrift.  That  they  have  ultimate 
reference  to  him,  will  appear,  by  comparing  the 
preceding  verfes  with  Hebrews  x.  $9  6,  7.     The 

B 


words  are  nearly  the  fame  in  both  places,  and  In 
the  latter,  have  particular  reference  to  Chrift,  as 
thus  ;  IVherefore,  when  he  cometh  into  the  world? 
he  faiths  facrijice  and  offering  thou  wouldeft  not,  but 
a  body  haft  thou  prepared  me :  in  burnt  offerings 
and  facrifces  for  fin  thou  haft  had  no  pleafure* 
Thenfaid  I ;  Lo,  I  come  (in  the  volume  of  the  book 
it  is  written  of  me)  to  do  thy  will,  0  God.  The 
text  contains  a  declaration,  or  profeftion,  which 
Chrift  would  be  able  and  ready  to  make,  at  the 
clofe  of  his  public  miniftry.  He  told  Pitate,  that 
one  great  end  of  his  coming  into  the  world  was, 
to  exhibit  the  doctrines  and  duties  of  true  reli- 
gion. •'  To  this  end  was  I  born,  and  for  this 
caufe  came  I  into  the  world,  that  I  mould  bear 
witnefs  unto  the  truth."  In  his  laft  prayer  with 
his  difciples,  he  appealed  to  the  Father,  with  re- 
gard to  his  fidelity  :  "  I  have  glorified  thee  on 
the  earth  :  I  have  finifhed  the  work,  which  thou 
gaveft  me  to  do."*  It  is  certainly  a  favour, 
which  never  can  be  fufficiently  eftimated,  that 
ms  views  of  the  fyftem  of  true  religion,  taken 
from  his  own  mouth,  and  recorded  foon  after- 
wards, have  been  preferred,  and  conveyed  down 
to  us,  that  we  may,  feverally,  fee  for  ourfelves, 
and  be  certified  what  thofe  doctrines  aft,  which 
it  concerns  us  to  believe,  and  what  thofe  duties 
are,  which  it  concerns  us  to  pra&ife. 

To  exhibit,  in  a  fummary  and  colleclive  view,  the 
leading  doclrines  and  duties,  which  Chrift  preached* 
is  the  principal  de/ign  ofthefedifcourfes. 

To  attend,  minutely,  to  every  fentiment  com- 
municated by  Chrift,  in  the  courfe  of  his  public 
miniftry,  is  not  propofed  :  nor  is  it  intended  to 
advert  to  all  the  evidence,  which  might  be  addu- 

*  John  xvii.  4 


ced  In  favour  of  the  leading  articles  of  his  fcheme. 
The  dehgn  is,  only  to  give  the  outlines— to  notice 
the  principal  do&rines  and  duties  of  that  fyftem 
of  truth,  to  which  he  bore  witnefs — to  adduce 
fuch  evidence,  as  may  be  deemed  necefTary  ;  and 
then,  to  make  fome  remarks  and  reflections. 

The  principal  do&rines  and  duties,  which 
Chrift  preached,  were  thefe  which  follow. 

He  taught  the  unity  of  the  God-head — that  there 
is  but  one  God.  He  ever  fpoke  of  God,  and  to 
him,  in  the  fmgular  number.  He  recited,  with 
evident  defign  and  approbation,  thofe  expreflions 
of  Mofes  ;  "  Thou  malt  worfhip  the  Lord  thy  God*, 
and  him  only  malt  thou  ferve."*  And,  "  Hear, 
Olfrael,  the  Lord  our  God  is  one  Lord."f  On 
another  occafion,  hefaid,  "  There  is  none  good, 
but  one,  that  is  God.  J" 

In  the  mean  time,  and  in  perfect  confidence 
with  the  unity  of  God,  he  taught  the  doclrine  of 
the  Trinity — that  this  one  Godfubfifteth  in  a  man- 
ner, to  us  myflerious,  in  thre-e  perfons,  who  are 
one  and  the  fame  in  erTence  and  glory.  This  is 
evident  from  what  he  faid,  with  regard  to  each 
perfon  in  the  God-head.  That  he  taught  the  di- 
vinity of  the  Father,  no  one  will  doubt ;  and  that 
he  infifted  on  his  own  divinity,  as  one  with  the 
Father,  is  fully  teftified,  by  the  following  words  ; 
"  I  and  the  Father  are  one" — "  Before  Abraham 
was,  I  am."  He  preached, that  all  menfkould  hon- 
our the  Son>  even  as  they  honour  the  Father.  He 
claimed  to  be  the  final  judge  of  the  world.  Even 
his  enemies  were  agreed  in  this,  that  he  made 
himfelfGod.%  That  he  taught  the  divinity  of  the 
Holy  Ghoft,  is  evident  by  comparing  John  iii.  5, 
with  chapter  i.  13.  In  the  paflage  firfl  referred 
to,  are  thefe  words  ;  Except  a   man  be  born  of 


* 


Matt.  iv.  10.  f  Mark  xu.  29  %  Marks.  iS.  §  John  x.  33- 


water  and  of  the  Spirit,  he  cannot  enter  into  the 
kingdom  of  God  :  but  in  the  other  paffage,  are 
thefe  words  ;  Which  were  born,  not  of  blood, 
nor  of  the  will  of  the  flefti,  nor  of  the  will  of  man, 
but  of  God.  Here  the  fame  operation,  which,  in 
one  place,  is  faid  to  be  of  thefpirit  ;  in  the  other, 
is  faid  to  be  of  God. 

Finally  :  as  a  lading,  decided  teftimony,  that 
Chrift  was  a  believer  in  this  do&rine,  he  gave  di- 
rection, that  baptifm  fhould  ever  be  adminiiiered, 
"  In  the  name  of  the  Father  and  of  the  Son  and  of 
the  Holy  Ghojir 

He  alfo  held  up  to  view,  and  enforced  the  doc- 
trine of  God's  univerfal  providence.  He  repeat- 
edly preached  on  this  entertaining  fubjed,  and 
thereby  adminiftered  great  confolation  to  his  dif- 
ciples.  In  his  fermon  on  the  mount,  he  called 
upon  them  to  confider,  that  God's  providential 
care  was  mod  minute  and  particular — that  it  ex- 
tended, even  to  the  birds  of  the  air,  and  to  the 
grafs  of  the  field.  It  mult,  therefore,  extend  to 
and  encircle  all  their  concerns.  On  another  oc- 
cafion,  he  addreffed  them  in  thefe  words ;  "  Arc 
not  two  fparrows  fold  for  a  farthing  ?  and  one  of 
them  (hall  not  fall  on  the  ground  without  your 
Father ;  but  the  very  hairs  of  your  head  are  all 
numbered.  Fear  ye  not,  therefore,  ye  are  of 
more  value  than  many  fparrows."  *  If  God's  prov- 
idence always  decides,  as  to  worthlefs  fparrows, 
which  of  them  fhall  be  brought  to  the  ground  by 
the  archer  ;  well  may  we  believe  his  providential 
hand  to  be  concerned,  without  exception,  in  ev- 
ery event  whatever. 

Christ  preached,  that  God  was  a  being  of  un- 
limited, abfolute perfcclion — infinite  in  wifdom,  ho- 
linefs,  juftice,  goodnefs   and  truth  ;  and  clothed 

*  Matt.  x.  29,  30,  31. 


with  almighty  power.  To  the  young  man,  who 
kneeled  before  him,  ftyling  him  good  m after y  he 
replied  ;  "  There  is  none  good  but  One,  that  is 
God.J"  And  to  his  difciples  he  faid  ;  "  With 
God,  all  things  arepoflible."§ 

To  teftify  in  favor  of  the  perfection  of  the  di- 
vine character,  was  the  great  object  in  view, 
throughout  his  whole  miniftry.  This  was  the 
foundation  of  his  whole  fyftem  of  preaching ; 
hence  this  was  particularly  foretold  in  the  text, 
as  what  might  be  expected  of  him.  "  I  have  not 
hid  thy  righteoufnefs  within  my  heart ;  I  have  de- 
clared thy  fait  hfulnefsy  and  thy  falvation  :  I  have  not 
concealed  thy  loving-kindnefs  and  thy  truth,  from 
the  great  congregation. "  That  Chrifl  teftified, 
invariably,  in  favor  of  the  moral  char acler  of  God  ; 
and  that  this  was  the  foundation,  on  which  his 
whole  fyftem  was  built ;  will  more  abundantly 
appear,  by  attending  to  the  following  obfervation  : 

He  ever  appeared,  on  all  occafions,  a  mod 
zealous  advocate  for  the  Law  of  God — the  law  of 
the  ten  commandments,  in  which  God's  moral 
perfections  are  clearly  exhibited.  According  to 
his  own  expofition,  thefe  ten  commandments 
might  all  be  included  in  two.  "  Thou  fhalt  love 
the  Lord  thy  God,  with  all  thy  heart,  and  with 
all  thy  foul,  and  with  all  thy  mind. — Thou  fhalt 
love  thy  neighbour  as  thyfelf.  On  thefe  two  com- 
mandments, hang  all  the  law  and  the  prophets."* 
That  he  was  much  attached  to  this  law,  is  evident, 
both  from  what  he  faid,  and  from  what  he  did. 
He  faid,  "Think  not  that  I  am  come  to  deftroythe 
law  or  the  prophets  •,  I  am  not  come  to  deftroy, 
but  to  fulfil.  For  verily  I  fay  unto  you,  till  heav- 
en and  earth  pafs,  one  jot,  or  one  tittle  fhall  in 
no  wife  pafs  from  the  law  till  all  be  fulfilled."! 

X  Mark  x.  18.    §  Mark  x.  29.    *  Matt,  xxii,  37,  39,  40, 
t  Matt,  v.  17,  18, 


His  life  and  conduct  agreed  with  his  words.  By 
his  obedience  to  this  law,  he  manifefted  his  regard 
to  its  requirements,  by  his  bearing  the  curfe,  he 
manifefted  his  regard  to  the  penalty.  His  obedi- 
ence and  fufferings  were  more  than  words ;  they 
exhibited  the  ftrongeft  poflible  evidence  of  his 
mod  cordial  and  invincible  attachment  to  the  law. 
His  obedience  and  fufferings  caft  light  on  fuch 
prophetic  declarations  as  thefe  ;  "  I  delight  to  do 
thy  will,  O  my  God !  yea,  thy  law  is  within  my 
heart."J  "  The  ^ord  is  well  pleafed  for  his 
righteoufnefs  fake ;  he  will  magnify  the  law  and 
make  it  honorable."§  In  thus  preaching  the  law, 
obeyi?ig  its  requirements,  and  fuffering  its  penalty, 
Chriil  exhibited  the  mod  ample  evidence  of  his 
intire  approbation  of  the  moral  character  of  God, 
as  therein  difplayed.  As  the  law  is  a  tranfeript 
of  God's  moral  perfection — a  glafs  through  which 
his  real  character  is  feen  ;  every  exprefhon  of  re- 
fpect  to  the  former,  is  equally  an  exprefhon  of  re- 
fpect  to  the  latter. 

In  this  connection,  it  may  be  dbferved,  that 
Chrift  preached  the  doctrine  of  difintere/ted  good- 
nefs.  It  was,  evidently,  his  idea,  that  this  is  the 
love  which  the  law  requires.  In  his  fermon  on 
the  mount,  ftating  the  nature  of  that  love  enjoin- 
ed by  the  law,  he  urged,  that  it  was  eflentially 
different  from  the  love,  which  finners  naturally 
have  one  for  another — that  it  was  of  a  nature, 
pure  and  impartial.  "  Love  your  enemies,  blefs 
them  that  curie  you,  do  good  to  them  that  hate 
you,  and  pray  for  them  that  defpitefully  ufe  you 
and  perfecute  you."^[  All  this  is  urged,  as  an 
imitation  of  the  divine  character. — "  That  ye  may 
be  the  children  of  your  Father,  who  is  in  heaven  .*'' 
clearly  intimating,  that,  afide  from  this,  they  could 

X  Pfalm  xl.  8.      §  Ifaiah  xlii.  ai.    T  Matt.  v.  44. 


not  be  God's  children.  This  is  a  moft  ftriking 
method,  not  only  to  teach  us  what  holinefs  is ; 
but,  alfo,  to  urge  upon  us  the  neceflity  of  it.  This 
was  the  love,  which  Chrift  himfelf  exercifed. 
«  For  even  Chrift  pleafed  not  himfelf."||  This, 
and  no  other,  was  the  love  that  he  ever  inculcated, 
both  by  precept  and  example.  "  This  is  my  com- 
mandment, that  ye  love  one  another,  as  I  have 
loved  you."* 

As  thefe  were  Chrift/s  views  of  the  divine  law, 
and  of  the  nature  of  that  love  and  obedience, 
which  it  enjoined  ;  fo,  it  was  fully  his  opinion, 
that  the  penalty  of  the  law  was  mqft  jufily  due  to  the 
tranfgrejfor.  Certainly,  had  not  Chrift  thus  view- 
ed the  matter,  he  would  have  been  willing  that 
fome  part  of  the  law  Jhould pafs ,  without  being  ful- 
filled. Had  he  not  thus  viewed  the  matter,  he 
would  never  have  confented  to  bear  the  curfe  in 
our  ftead.  Had  not  this  been  our  cafe,  there 
would  have  been  no  call,  no  occafion  for  his 
death.  If  we  had  not  deferved  the  penalty  threat- 
ened, it  could  not  have  been  inflicted  on  us,  though 
Chrift  had  never  died.  That  Chrift  confidered 
mankind  as  utterly  ruined,  and  jufily  expo  fed  to 
the  curfe,  appears  from  the  following  expreSions ; 
"  The  whole  need  not  a  phyfician,  but  they  that 
are  fick.  I  came  not  to  call  the  righteous  ;  but 
/inner s  to  repentance."!  "  ^or  tne  *°n  °^  man 
is  come  to  feek  and  to  fave  that  which  was  loft."  J 

Further.  It  was  the  opinion  of  Chrift,  not 
only,  that  it  was  juft  ;  but  that  it  was  altogether 
defirablc^  and  even  nece/fary,  that  the  curfe  of  the 
law  fhould  be  inflicted  on  every  tranfgreffbr  ;  un- 
lefs,  in  fome  other  way,  a  proper  teftimony  were 
borne  againft  fin,  and  the  honour  of  the  divine 
authority  and  government  were  fupported.    Noth- 


tlRom.  xv.3.  *John  xv.  1%.  f  Matt.  ix.  iz,  13.  t  Matt,  xviii.  if. 


8 


ing  appears,  but  that  Chrift  confidered  it  to  be  as 
neceflary  to  fupport  the  penal  part  of  the  law,  as 
the  preceptive  part  of  it.  To  difcharge  from  the 
penalty,  would,  in  effect,  be,  to  difcharge  from  the 
precept ;  and  to  do  either,  would  be  an  encour- 
agement to  wickednefs.  It  cannot  be  conceived, 
that  Chrift  would  have  fo  readily  confented  to  be 
a  fubftitute,  to  fufFer  in  the  room  of  finners  ;  had 
he  not  viewed  it  to  be  neceffary.  He  faid,  on  a 
certain  occafion,  "  as  Mofes  lifted  up  the  ferpent 
in  the  vvildernefs,  even  fo  muji  the  fon  of  man  be 
lifted  up."*  And  his  prayer  in  the  garden,  with 
its  attendant  circumftances,  clearly  fuggefted,  that 
it  was  not  poffible  for  the  cup  to  pafs. 

Furthermore.  Christ  confidered  the  atone- 
ment, which  was  made  by  his  death,  in  which  the 
higheft  teftimony  was  borne  againft  fin,  as  abun- 
dantly fujjicient  for  the  whole  world.  The  parable 
of  the  marriage  fupper,  and  various  things  in  the 
gofpel  teftify  to  this.  In  conformity  to  this  idea, 
Chrift  offered  eternal  life,  indifcriminately,  to  all : 
he  invited  and  urged  all  to  a  compliance  with  the 
gofpel.  He  gave  public  notice,  that  none  who 
came,  mould  be  caft  out.  "  Him  that  cometh 
unto  me,  I  will,  in  no  wife,  caft  out."!  "  Come 
unto  me,all  ye  that  labour  and  are  heavy  laden,  and 
I  will  give  you  reft.  Take  my  yoke  upon  you, 
and  learn  of  me — and  ye  fhall  find  reft  to  your 
fouls."J  "  In  the  laft  day,  that  great  day  of  the 
feaft,  Jefus  flood  and  cried,  faying,  If  any  man 
thirji,  let  him  come  unto  me  and  drink."§  "  He 
that  cometh  to  me  fhall  never  hunger  ;  and  he 
that  believeth  on  me,  fhall  never  thirft."|| 

While  Chrift  thus  preached  the  fufficiency  of 
the  atonement,    he  was    very   careful   to  ftate  the 


*  John  iii.  14.  f  John  vi.;~-  t  Matt,  xi.28,  29.  §  Johnvii.37< 
'    John  vi.  3jr. 


9 

terms  neceflary  to  an  intereft  in  it.     This  leads 
us  to  obferve, 

That  he  ever  taught  the  necejfity  of  repentance 
and  faith.  As  to  the  nature  of  that  repentance, 
which  Chrift  infilled  on,  no  controverfy  canarife, 
if  his  views  of  the  character,  law  and  government 
of  God  be  properly  kept  in  mind.  It  is  appa- 
rent, that  Chrift  faw  nothing  amifs  in  the  divine 
character,  or  fevere  in  the  divine  law  and  govern- 
ment. He  well  knew,  that  Gcd  had  never  faid 
or  done  any  thing  amifs,  or  to  the  injury  of  any 
creature  :  that  there  was  no  juft  ground  for  the 
lead  uneafinefs.  Hence  the  nature  and  import  of 
that  repentance  to  which  Chrift  called  finners, 
may,  eafily,  be  afcertained.  It  implies^/?  views 
of  God,  of  bis  law,  and  of  their  own  conducl  ;  and 
the  exercife  of  anfwerable  afftclions.  Chrift  evi- 
dently viewed  this  as  mod  reafonable :  he  knew 
it  to  be  abfolutely  neceflary  to  falvation  ;  and  that 
finners  could  not,  confidently,  object  againft  it. 
He, therefore, treated  their  excufes  as  vain,  and  a- 
bundanrly  urged  the  duty  upon  them.  The  very 
firft  direction  that  he  ever  gave  to  the  people  was, 
that  they  mould  repent.  "  The  time  is  fulfilled, 
and  the  kingdom  of  God  is  at  hand  ;  repent  ye, 
and  believe  the  gofpel."f  He  told  his  hearers, 
after  this,  that  one  main  object  in  view,  in  his 
coming  into  the  world,  was,  to  call  finners  to  re- 
pentance. |  Obferving  that  many  difregarded  his 
calls,  even  where  mod  of  his  mighty  works  were 
done  ;  he  bore  the  moft  pointed  teftimony  againft 
them.  "  Then  began  he  to  upbraid  the  cities, 
wherein  moft  of  his  mighty  works  were  done,  be- 
caufe  they  repented  not."*  On  another  occafion, 
he  expreiTed  himfelf  thus  ;  "  except  ye  repent 
ye  (hall  all  likewife  perifh.,,     And,  as  though  the 

f  Mark.  L  15,        %  Mat.  ix,  ij.        *  Mat.xi.  aa. 

c 


I-'C 


duty  never  could  be  fufficiently  urged,  he  fent: 
forth  his  difciples,  further  to  enforce  it  wherever 
they  went.  "  And  they  went  out  and  preached 
that  menjhould  repent  "\ 

As  to  the  nature  of  that  faith,  which  Chrifl: 
preached,  as  being  neceflary  to  pardon  and  accep- 
tance with  God,  no  one  can  juflly  fuppofe  any 
thing  lefs  intended  by  it,  than  a  hearty  reception 
of  his  teflimony — a  cordial  approbation  of  his 
character,  atonement,  and  fcheme  of  doctrines. 
Not  to  come  into  Chrift's  fentiments — not  to  ap- 
prove of  falvation  through  his  atonement,  is  not 
to  embrace  the  gofpel,  but  to  reject  it.  That 
Chrifl  dwelt  much,  in  his  preaching,  on  the  ne- 
ceflity  and  importance  of  faith,  is  well  known  to 
all  who  have  ever  read  his  hiflory,  his  fermons  or 
occafional  difcourfes.  When  the  Jews  put  the 
queflion  to  him  ;  "  what  fhall  we  do,  that  we 
might  work  the  works  of  God  ?"  He  anfwered, 
"  this  is  the  work  of  God,  that  ye  believe  on  him, 
whom  he  hath  fent."{  "  He  that  believeth  fhall 
be  faved,  but  he  that  believeth  not  fhall  be  damn- 
ed.'^ "  He  that  believeth  on  him,  is  not  condemned; 
but  he  that  believeth  not,  is  condemned  already.,,|| 
"  If  ye  believe  not  that  I  am  he,  ye  fhall  die  in  your 
fins."  In  this  manner  Chrift  taught  the  impor- 
tance of  evangelical  faith. 

But  though  Chrifl  confidered  repentance  and 
faith,  as  being  abfolutely  necefTary  to  falvation  ; 
yet  he  always  maintained  the  doctrine  otforgive- 
uefs  and  falvation,  not  on  account  of  thefe  •,  but 
only  on  account  of  his  own  blood  and  fufft rings. 
Chrift:  ever  treated  repentance  and  faith,  as  indif- 
penfible  duties  ;  but  not  as  duties,  which  made 
any  reparation  for  their  fins.  He  taught  his  dif- 
ciples  to  acknowledge,  however  great  their  reli- 
gious attainments  might  be,   even  though  they 

— 

I    +  Mark  vi.  12.         %  John  vi.  28.  29. 
V  MaikxYi.16.      ||  John  viii.  24. 


II 

tficrdld  comply  with  every  thing  required  of  them, 
that  they  were  unprofitable fervants  ^  that  they  had 
done  that  which  was  their  duty  to  do.*  That 
Chrifl  grounded  all  hope,  even  for  true  believer s9 
on  his  own  fufferings  upon  the  crofs,  appears 
from  his  own  words.  "  As  Mofes  lifted  up  the 
ferpent  in  the  wildernefs,  even  fo  muji  the  fon  of 
man  be  lifted  up,  that  whofoever  believeth  in  him 
might  not  perifh,  but  have  eternal  life."f  Here  it 
is  intimated,  that  believing  in  Chrifl  would  be  of 
no  avail,  afide  from  his  bearing  the  curfe.  Again. 
"  For  even  the  fon  of  man  came  not  to  be  min- 
iftered  unto,  but  to  minifter,  and  to  give  his  life  a 
ranfom  for  many.,,|  This  mows,  that  without 
the  death  of  Chrifl:,  there  could  have  been  no 
ranfom.  Similar  to  the  fore  cited  paflfces,  are 
thefe  words :  "  thus  it  is  written,  and  thus  it  be- 
hoved Chrift  to  fuffer,  and  to  rife  from  the  dead 
the  third  day  ;  and  that  repentance  and  remiffion 
of  fins  be  preached  in  his  name."J|  Remiflion  of 
fins  in  his  name,  could  never  have  been  obtained, 
or  confidently  preached ;  had  he  not  fuffered  the 
curfe  of  the  law  in  the  place  and  ftead  of  the  tranf- 
greflbr;  and  had  not  his  fufferings  been  necejfary 
to  remiflion  and  falvation.  Let  it  now  be  added, 
that, 

It  was  a  fentiment,  greatly  urged  by  Chrifl:, 
that  mankind  are  inexcufably  criminal^  in  refufing  to 
comply  with  go/pel  offers.  His  words  are  thefe  : 
"he  that  believeth  not  is  condemned  already,  becaufe 
he  hath  not  believed  in  the  name  of  the  only  be- 
gotten fon  of  God."§  If  men  were  excufable  for 
their  unbelief,  why  fhould  they  be  condemned  for 
it  ?  Why  fhould  Chrifl:  fay,  "  they  have  no  cloak 
for  their  fin  ?"  Why  fhould  he  upbraid  them, 
becaufe  they  repented  not  ?  In  fhort,  why  fhould 
he  addrefs  them,  on  all  occafions,  as  though  they 

*  Lukexvii.  10.        \  Johniii.  14,  15.        %  Mark  x.  45. 
}|  LukexxW.46,  47.        §  John  Hi.  18. 


12 

were  inexcufable  ?  The  common  plea  arifing 
from  the  creature's  dependence  and  inability ,  Chrift 
often  anticipated,  by  Hating  the  nature  of  this  in- 
ability. The  plea,  in  his  view,  was  of  no  weight. 
The  ground,  on  which  he  fixed  criminality,  is  this, 
that  the  finner  is  voluntary  and  free,  in  his  re- 
jection of  gofpel  offers.  "  Ye  will  not  come  to 
me,  that  ye  might  have  life."-)-  "  How  often 
would  I  have  gathered  thy  children  together — 
and  ye  would  mtV9\  Chrift  ever  treated  impeni- 
tent finners,  as  rational,  moral  agents ;  and  as 
accountable  for  their  conduct,  even  for  their  in- 
ternal moral  character  and  affections.  He  ever 
addreffed  them,  as  though  he  confided  in  it,  that 
common  fenfe  would  dictate  to  every  man's  con- 
fcience,  his  own  freedom  and  leave  him,  in  his  own 
view,  wholly  inexcufable  in  non-compliance  with 
gofpel  offers.  This  would,  moft  certainly,  be 
the  cafe,  were  mankind,  by  nature,  poffeiTed  of 
the  leaft  degree  of  true  candour  and  honefty  of 
heart.  They  have,  doubtlefs,  difcernment  enough, 
were  it  not  for  their  hatred  of  the  light,  to  fee  and 
know,  that  there  can  be  no  plea  of  any  weight, 
for  continuing  in  fin.  Were  there  any  thing  fe- 
vere  or  ungenerous  on  God's  part ;  or  were  there 
any  thing  criminal  and  deftructive  to  the  true 
honour  and  bed  intereft  of  man,  in  complying 
with  the  gofpel,  this  would  furnifh  a  fufficient 
objection  :  but  as  nothing  of  this  can  be  preten- 
ded, it  is  clear,  that  every  thing  advanced  by  the 
fmner,  to  keep  himfelf  in  countenance,  is  an  ev- 
idence againft  him,  leading  to  the  conclufion, 
that  he  is  utterly  void  of  all  moral  goodnefs. 

This,  again,  is  another  doctrine  which  Chrift 
preached  ;  that  mankind  are,  by  nature,  total- 
ly r>i  praved  in  heart.  He  confidered  the 
impenitent,  not  only,  as  oppofed,  infome  degree, 

f  John  v.  40.        i  Mat.  ::xiii.  47, 


*3 

to  the  moral  character  and  law  of  God,  to  his 
own  character,  and  to  the  gofpel ;  but  as  being  at 
enmity  againfl  the  whole — as  unconquerable,  by 
any  moral  fuafion  or  external  means  whatever. 
As  a  decifive  teftimony  againft  the  Jews,  that  they 
"were  totally  void  of  all  moral  goodnefs,  he  brought 
up  to  view  their  treatment  of  him.  "  Ye  have 
not  his  word  abiding  in  you  ;  for  whom  he  hath 
fent,  him  ye  believe  not."*  That  any  fhould  be 
full  of  unbelief  and  enmity  againft  Jefus  Chrift, 
is  perfe'clly  inconfiftent  with  the  fmaileft  meafure 
of  true  godlinefs.  Chrifl  prornifed  eternal  life  to 
all,  who  fhould  polTefs  the  leaft  degree  of  true 
friendfhip  to  him — to  all  who  could  fo  much  as 
give  a  cup  of  water  in  his  name  ;  and  yet,  he  told 
his  hearers,  that  but  few  of  them  would  be  faved. 
By  this,  it  is  evident,  that  he  viewed  the  impeni- 
tent as  being  his  total  enemies — totally  void  of 
that  love  which  he  enjoined.  Inftead  of  poiTeiT- 
ing  any  meafure  of  his  own  fpirit  j  he  told  them, 
that  they  were  of  their  father,  the  devil,  and  the 
lulls  of  their  father  they  would  do.f  He  told 
them,  that  he  knew  they  had  no  goodnefs.  "  I 
know  you,  that  ye  have  not  the  love  of  God  in 
you."{  This  was  the  idea,  conveyed  in  the  ob- 
servation to  Nicodemus  ;  " -That  which  is  born 
of  the  fleili  is  fiefh."§  It  was  on  this  ground,  and 
this  only,  that, 

Christ  taught  the  necejjtty  of  the  new  birth  ; 
or  of  a  change  of  heart,  by  the  fpecial  influences 
of  the  fpirit  of  God.  Chrifl:  well  knew,  that  if 
mankind  were  difpofed  to  comply  with  their  duty, 
or  if  any  thing  lefs  than  divine  power  could  in- 
duce them  to  it,  this  would  not  be  neceiTary. 
But  he  faw  that  nothing  fhort  of  this  could  do  it. 
Accordingly,  in  his  conference  with  Nicodemus, 
he  dated  the  doctrine.     "  Verily,  verily,  I  fay  un- 

*  John  v.  38.  f  John  viii.  44.  %  John  y.4i'  §  John  Hi.  6. 


u 

to  thee,  except  a  man  be  born  again,  he  cannot 
fee  the  kingdom  of  God."*  Nicodemus  was  con- 
founded. Chrift  informed  him  that  there  was  no 
occafion  for  his  aftonifhment.  "  Marvel  not 
that  I  faid  unto  thee,  ye  mud  be  born  again."! 
He  afterwards,  brought  the  fubje&  again  into  view, 
and  referred  to  the  old  teftament  for  proof.  "  No 
man  can  come  unto  me,  except  the  Father  which 
hath  fent  me  draw  him :  as  it  is  written  in  the 
prophets,  and  they  fhall  be  all  taught  of  God. 
Every  man,  therefore,  that  hath  heard,  and  hath 
learned  of  the  Father,  cometh  unto  me."f  Thefe 
things  being  fo,  it  is  natural  to  fuppofe, 

Further.;  Chrift  was  an  advocate  for  the 
doctrine  of  Divine  Sovereignty.  If  the  obftinacy 
of  the  human  heart  be  fuch,  as  not  to  be  overcome 
by  any  thing  lefs  than  thefpecial  influences  of  the 
Divine  Spirit^  it  will  follow  of  courfe,  that  God 
may  have  mercy  on  whom  he  will  have  mercy— 
that  he  muft  view  himfelf  at  perfect  liberty  to  be- 
ftow  or  withhold  fpecial  favour,  as  fhall  appear 
mod  wife  and  defirable  in  his  own  fight.  It  was 
on  this  ground,  that  Chrift  taught  his  difciples  to 
pray ;  as  appears  in  what  is  called  the  Lord's 
prayer.  The  ground  of  prayer  is  there  ftated  in 
thefe  words ;  "  For  thine  is  the  kingdom,  and  the 
power,  and  the  glory.''  §  It  was  in  view  of  God's 
wife  and  holy  fovereignty,  that  Chrift  is  faid,  at  a 
certain  time  to  have  rejoiced.  "  In  that  hour, 
Jefus  rejoiced  in  fpirit,  and  faid  ;  I  thank  thee,  O 
Father,  Lord  of  heaven  and  earth,  that  thou  haft 
hid  thefe  things  from  the  wife  and  prudent,  and 
haft  revealed  them  unto  babes :  even  fo,  Father, 
for  fo  it  feemed  good  in  thy  fight."**  For  further 
evidence  that  Chrift  maintained  the  doctrine  of 
Divine  Sovereignty,  even  at  the  rifk  of  his  life,  I 
lhall  only  rehearfe  a  brief  difcourfe,  which  he  de~ 

*  John  iii.  5         f  Tohn  iii.  7.        %  John  vi.44,  4J* 
$  Mat.  vi.13.        **  Luke  x.  21. 


Evcred  at  Nazareth.  "  But  I  tell  you  of  a  truth, 
many  widows  were  in  Ifrael,  in  the  days  of  Elias, 
when  the  heaven  was  (hut  up  three  years  and  fix 
months,  when  great  famine  was  throughout  all 
the  land  :  but  unto  none  of  them  was  Elias  fent, 
fave  unto  Sarepta,  a  city  of  Sidon,  unto  a  woman 
that  was  a  widow.  And  many  lepers  were  in  If- 
rael, in  the  time  of  Elifeus  the  prophet ;  and  none 
of  them  was  cleanfed,  faving  Naamari  the  Syrian. 
And  all  they  in  the  fynagogue,  when  they  heard 
thefe  things,  were  filled  with  wrath,  and  rofe  up 
and  thruft  him  out  of  the  city,  and  led  him  unto 
the  brow  of  the  hill,  whereon  their  city  was  built, 
that  they  might  caft  him  down  headlong."  J  This 
Chrift  expected,  and  yet  he  preached  the  doctrine. 
In  perfect  agreement  with  the  fentiments  al- 
ready dated,  let  it  be  further  obferved,  that  Chrifl 
preached  the  doctrine  oieleclion.  This  doctrine, 
in  a  more  general  view,  reveals  God's  purpofe  of 
pardon  and  falvation  to  fome  of  mankind.  The 
coming  of  Chrifl  into  the  world  to  fave  Tinners, 
and  the  promifes  made  to  him,  that  hzjhould  have 
a  feed  to  ferve  him,  and  that  he  Jhould  fee  of  the 
travail  of  his  foul,  fuppofe  and  imply  a  purpofe  of 
this  nature.  The  doctrine,  in  a  more  particular 
view  of  it,  fuppofes  a  certain  number,  fclected  and 
ehofen  of  God,  to  be  the  fubjects  of  this  falvation. 
That  Chrift  thus  viewed  the  matter,  abundantly 
appears,  from  a  great  variety  of  obfervations, 
which  he  made  on  the  fubject.  He  faid  thus ; 
<<  Many  are  called  but  few  chofen."f  To  his  dif- 
ciples,  after  he  had  acknowledged  their  cordial 
friendftiip,  he  exprefled  himfelf  thus  ;  "  Ye  have 
not  ehofen  me,  but  I  have  ehofen  you,  and  or- 
dained you  that  you  iliould  go  and  bring  forth 
fruit."!!  Again ;  "  I  have  ehofen  you  out  of  the 
world  ;  therefore  the  world  hateth  you."§     He 

X  Luke  iv.  aj— 39,     f  Matt,  xx.  16.      [!  John  xv,  i*> 
$  J©hn  xv.  19. 


i6 

noticed  God's  fhortning  the  days  of  the  calamity 
of  the  Jews,  for  the  elecl's  fake,  whom  he  had 
chofen,  or  elecled.\\  And  he  fpoke  of  the  elecl, 
as  thofe  whom  the  Father  had  given  him,  and 
who  were  to  fhare  in  his  falvation,  "  All  that 
the  Father  hath  given  me,  mail  come  unto  me, 
and  him  that  cometh  unto  me,  I  will  in  no  wife 
caft  out."^|"  He  alfo  fpoke  of  them  as  thofe,  for 
whom,  in  a  fpecial  and  peculiar  fenfe,  he  laid 
down  his  life.  "  I  lay  down  my  life  for  the 
fheep."*  And  as  thofe  who  would  not  be  fedu- 
ced  ;  and  whom  God  would  avenge.  He  con- 
fidered  them  as  the  people  whom  the  angels 
would  gather  together  from  the  four  wrinds.  He 
often  brought  the  fubject  into  view,  not  only  in 
his  preaching,  but  alfo  in  his  pravers.  In  a  cer- 
tain addrefs  to  the  Father,  he  hath  thefe  words  ; 
"  I  have  manifefted  thy  name  unto  the  men  which 
thou  gaveft  me  out  of  the  world  j  thine  they 
were,  and  thou  gaveft  them  me,  and  they  have 
kept  thy  word.  I  pray  for  them  :  I  pray  not  for 
the  world  ;  but  for  them  which  thou  haft  given 
me ;  for  they  are  thine.,,f  This  is  a  doctrine, 
peculiarly  precious  and  dear  to  all  the  friends  of 
Chrift.  This  is  the  doctrine,  which  affords 
ground  of  hope,  in  the  cafe  of  awakened,  convin- 
ced tinners,  whofe  eyes  are  open.  That  God  in- 
tends mercy  for  fome,  and  that  he  will  beftow  it 
on  whom  he  will,  mult  be  a  bleffed  and  fupport- 
ing  truth  xofuch.  This  muft  prove  their  lad  re- 
fort,  their  only  lure  fupport  againft  defpair. 

How  ftrange  it  is,  that  the  human  kind,  who 
have  deftroyed  themfelves,  and  who  wifh  to  be 
comfortable  and  happy  after  death,  (hould  fo  gen* 
erally  as  they  do,  contend  and  cavil  againft  the 
only  doctrine,  which  affords  them  the  leaft  encour- 
agement to  hope  that  this  may  ever  be  their  portion! 

)|  MarkYrii.  ao.  H  John  vi.  37.  *  John  x.  15.  t  JQkn  xvii.  $—9. 


■*  »■*.■  ■■  i  n»W  w  '«■■*  ^  .' 


J7;f  Religious  Sentiments  of  Christ. 


SERMON      II. 


PSALM    XL.    9,    10. 

/  have  preached  righteoufnefs  in  the  great  congrega- 
tion ;  lo9  I  have  not  refrained  my  lips,  0  Loud, 
thou  knoweft.  I  have  not  hid  thy  righteoufnefs 
within  my  heart  ;  I  have  declared  thy  faithfuU 
nefs  and  thy  falvation  :  I  have  not  concealed  thy 
loving-kindnefs  and  thy  truth,  from  the  great  con- 
gregation* 

THAT  thefe  words  have  an  ultimate  refer- 
ence to  Chrift,  and  are  a  prophecy  of  what 
his  preaching  would  be,  hath  been  made  to  ap- 
pear from  fcripture  evidence. 

The  defign  of  thefe  difcourfes,  which  is,  To  ex- 
hibit the  leading  doElrines  and  duties  which  Chrift 
preached,  hath  been,  in  part,  executed.  Without 
any  further  preamble,  we  proceed  to  obferve, 

That  the  doctrine  of  the  faint9 s  per fever ance 
was  a  favorite  doctrine  with  Chrift.  From  the 
obfervations,  which  have  been  already  made,  with 
regard  to  the  leading  doctrines  of  Chrift' s  fcheme, 
it  would  be  natural  to  conclude,  had  little  or  no- 
thing been  faid  upon  it,  that  he  mull  have  been 

D 


i8 

a  friend  to  this  do&rine.  The  leaft  candid  at- 
tention will  fatisfy  any  mind,  that  this  is  a  doc- 
trine, which  mud  either  (land  or  fall  with  the 
reft.  It  would  be  very  extraordinary  indeed,  for 
any  one  to  believe  that  God  mould  promife  Chrift 
a  feed  to  ferve  him,  and  that  he  mould  fee  of  the 
travail  of  his  foul,  and  be  fatisfied  ;  and  that  Chrift 
mould  undertake  the  great  work  of  redemption, 
and  fuller  on  the  crofs ;  that  he  mould  fend  the 
fpirit  to  awaken,  convince,  and  even  to  convert 
fmners ;  and  yet,  after  all,  as  the  cafe  might 
prove,  no  jlejh  foould  be  faved.  But  it  was  not 
Chrift's  pleafure  to  fecrete  his  own  views  of  the 
matter.  His  words  are,  "  Verily,  verily,  I  fay 
unto  you,  he  that  heareth  my  word,  and  believ- 
eth  on  him  that  fent  me,  hath  everlajling  life,  and 
mail  not  come  into  condemnation  ;  but  is  paffed 
from  death  untolife.,,#  He  obferved  to  his  dif- 
cipies,  thus  j  "  It  is  not  the  will  of  my  father 
which  is  in  heaven,  that  one  of  thefe  little  ones 
mould  perim."f  He  faid  that  he  never  fhould 
difown  any  one,  in  the  coming  world,  whom  he 
had  known  to  be  his  friend  in  this  world — that 
none  mould  be  finally  rejected,  except  thofe  to 
whom  the  judge  could  fay,  "  I  never  knew  you."J 
With  regard  to  his  iheep,  for  whom  he  tells  us 
that  he  laid  down  his  life,  he  exprefles  himfelf 
thus ;  "  My  fheep  hear  my  voice,  and  I  know 
them,  and  they  follow  me.  And  I  give  unto  them 
eternal  life  ;  and  they  mail  never  perifh,  neither 
ihall  any  pluck  them  out  of  my  hand.  My  Fa- 
ther which  gave  them  me,  is  greater  than  all,  and 
none  is  able  to  pluck  them  out  of  my  Father's 
hand."||  Here  Chrift  declares,  that  he  gives  his 
people  a  life  which  mail  never  end  ;  and  that  they 
Ihall  never  pcrijb — that  none  mail  pluck  them  out 


• 


John  v.  24.    t  Mat.  xviii.  14.    t  Mat.  vii.  33.    II  John  x.  27. 


*9 

■■■MH 

of  his  hand  ;  and  it  is  fairly  implied,  that  they 
fhall  never  pluck  themfelves  out  of  his  hand.  For 
if  they  fhould,  it  could  not  be  faid,  with  truth ; 
"  They  fhall  never  peiifh."  Ckrift's  interceflion 
for  his  followers  is  a  further,  and  decifive  argu- 
ment of  their  final  perfeverance.  For  he  tells  us, 
cxprefsly,  that  the  father  always  hears  him.§  Fi- 
nally, to  fix  the  idea  forever,  that  true  believers 
in  him  fhould  never  perifh,  he  gave  his  difciples 
to  underftand,  that  their  perfeverance  was  as  fure, 
and  as  infallible  as  his  own.  If  he  failed,  they 
might  fail ;  but  not  otherwife :  M  Becaufe  I  live, 
ye  fhall  live  alfo."* 

It  was  the  opinion  of  Chrift,  that  the  ehrif- 
tian's  perfeverance  did  not  depend  on  his  own 
liability ;  but  on  grace  derived  from  him — "  As 
the  branch  cannot  bear  fruit  of  itfelf,  except  it 
abide  in  the  vine ;  no  more  can  ye,  except  ye 
abide  in  me."f  Knowing,  therefore,  his  own 
power  to  protect  them,  and  that  it  would  be  his 
pleafure  to  do  it ;  he  felt  mofl  fafe  in  faying," that 
they  Jhould  never  peri/h. 

It  may  be  proper  here  to  fubjoin,that  Chrift  was 
a  remarkable  advocate  for  the  ufe  of  means.  Many 
there  are,  who  have  queftioned  the  propriety  or 
importance  of  means,  unlefs  the  preceding  doc- 
trines were  to  be  fet  afide.  But  it  is  abundantly 
evident,  that  Chrift:  viewed  religious  inftru&ion, 
and  a  careful  attention  to  it,  to  be  unfpeakably 
important;  .and  on  this  Yery  ground,  that  the 
do&rines  which  have  been  ftated  were  true. 

He  fuppofed  that  the  awakening,  conviction 
and  converfion  of  finners,  and  the  perfeverance 
and  final  falvation  of  believers,  were  all  brought 
to  pafs  in  a  way  of  attendance  on  means  ;  and 
could  not,  ordinarily,  be  effected  in  any  other  way. 

§  Jphn  xi.  4*.        *  John  xtv.  19.        f  John  xv.  4. 


20 

Had  he  not  thus  viewed  the  matter,  it  cannot 
be  accounted  for,  that,  at  the  rifk  of  his  own  life 
and  the  lives  of  his  friends,  he  mould  fo  exert  him- 
felf  as  he  did,  on  all  occafions,  in  preaching  thofe 
very  doctrines  in  all  congregations,  fmall  and 
great  ;  or  that  he  mould  fend  cut  the  twelve,  and 
then  the  feventy,  to  preach  the  fame  doctrines 
whereever  they  went.  His  calling  on  the  peo- 
ple to  attend  and  fearch  thefcriptures,  and  the 
folemn  charge  which  he  gave  to  his  difciples, 
"  Go  ye  into  all  the  world,  and  preach  the  gofpel 
to  every  creature,"  decidedly  exhibit  what  his 
views  were,  with  regard  to  the  neceflity  and  im- 
portance of  attention  to  means. 

In  addition  to  all  the  foregoing  obfervations  on 
thedoclrinal  topicks  of  Chrifl's  preaching,  it  ought 
alfo  to  be  well  confidered,  that  he  preached  zjin- 
gular  fyjiem  of  morality.  He  taught  and  urged 
maxims,  very  diverfe  from  thofe  which  are  to  be 
found  in  any  other  writings,  unlefs  borrowed  from 
him  ;  or  from  the  holy  fcriptures. 

Who  would  ever  have  imagined,  had  not  Chrift 
informed  the  world,  that  the  way  to  conquer  is  to 
yield  ? — that,  in  order  to  (trike  an  enemy  through 
and  lay  him  proftrate,  we  mud  turn  the  other 
cheek  ?* — that  we  muft  die  to  fave  life,  and  live 
by  loofing  life  ?| — that  the  way  to  exaltation 
and  honour,  is  to  humble  ourfelves  ? — and  the 
way  to  outfhine  all  others  in  glory,  is  to  become 
the  leqft  of  all  and  fervant  of  all  ?\  How  very  di- 
verfe are  fuch  like  maxims  irom  thofe  which  are 
wont  to  influence  and  govern  the  world  ;  and 
even  from  thofe  which  are  adopted  by  wife  men 
and  philofophers  !  Chrift  oppofed  all  partial,  fel- 
ii(h  affections,  either  towards  the  Deity,  ourfelves 
or  others — To  refpeel  either  God  or  men,  mere- 


*  Mat.  v,  39,  40.  f  Mark,  viii,  2$.        %  Mat.xx,  x6. 


21 


ly  from  the  conficleration  of  fome  fuppofed  par- 
tial fondnefs  in  them  for  us  ;  or  in  the  view,  that 
they  may  prove  fubfervient  to  fome  private,  fepa- 
rate  intereft  of  our  own,  he  confidered  as  evidence 
againft  us,  that  we  are  void  of  all  moral  goodnefs. 
He  alfo  bore  teflimony  againft  a  life  and  condufl, 
•which  would  be,  in  any  refpecl,  the  fruit  of  fuch 
a  temper.  "  If  ye  love  them  which  love  you, 
"  what  reward  have  ye  ?  do  not  even  the  publi- 
<c  cans  the  fame  ?"*  He  even  contended  againft 
our  having  any  private  intereft  of  our  own.  "  If 
any  any  man  will  come  after  me,  let  him  deny 
himfelf — For  whofoever  will  fave  his  life  mail 
loofeit."f  He  taught  that  we  ought  to  view  all 
characters  and  things  as  being  what  they  are, 
and  to  treat  them  accordingly — that  our  whole 
deportment  and  behaviour,  both  towards  God 
and  men,  as  well  as  towards  ourfelves,  ought  to 
be  a  practical  compliance  with  the  great  law  of 
love — exprefhve  of  the  mod  pure  and  impartial 
goodnefs. 

If  any  with  to  inform  themfelves  more  fully, 
with  refpect  to  that  fyftem  of  morality  which 
Chrift  inculcated,  let  them  attend,  particularly,  to 
his  fermon  on  the  mount,J  to  his  conference  with 
the  lawyer,[|  to  his  interview  with  the  young  man,§ 
and  to  the  chief  of  John's  gofpel.  The  direc- 
tions and  moral  precepts  which  Chrift  gave  to 
men,  are  evidently,  as  fingular  and  extraordinary 
as  the  doctrines  which  he  preached  ;  and  though 
neither  of  them  can  be  made  to  agree  with  any 
other  fyftem  j  yet  they  perfectly  harmonize  with 
each  other. 

It  cannot  be  amifs,  in  connection  with  what 
has  been  offered,  further  to  obferve,  Cbriji  taught 
that  there  would  be  afenfible  Jiate  of  exiflence,  im* 

*  Mat.  v,  46.    f  Mark,  viii,  34,  35.  J  Mat.  5,  6  and  7th  chap- 
ters.    ||  Mat  xxii .     §  Mark,  x. 


2£ 


mediately  after  death.  This  is  plain  from  the 
parable  of  the  rich  man  and  Lazarus  ;^[  and 
from  what  he  faid  to  the  penitent  thief — "  To 
"  day  fhalt  thou  be  with  me  in  paradife."  This 
leads  us  to  conclude,  that 

He  held  to  the  immortality  of  the  foul.  This 
may  alfo  be  gathered  from  the  promifes  made  to 
believers,  of  endlefs  felicity  in  heaven  ;  and  from 
the  threatnings  of  endlefs  mifery  againfl  impeni- 
tent finners.  "  Thefe  fhall  go  away  into  everlaft- 
ing  punifhment  ;  but  the  righteous  into  life  eter- 
nal"* 

With  regard  to  the  doctrine  of  the  refurrec- 
tion,  he  exprelfcd  himfelf  thus  \  "  The  hour  is 
coming,  in  the  which  all  that  are  in  the  graves 
ihall  hear  his  voice ;  and  (hall  come  forth,  they 
that  have  done  good,  unto  the  refurre&ion  of 
life :  and  they  that  have  done  evil  unto  the  ret 
urreclion  of  damnation. "f 

Jesus  Christ  was,  alfo,  particular  on  the  doc- 
trine of  a  future  judgment.  Any  one,  who  hath 
ever  noticed  his  memorable  difcourfe  on  this  fub- 
ject,  in  the  25th  of  Matthew,  and  other  occafion- 
al  obfervations,  which,  at  one  time  and  another, 
fell  from  his  lips,  muft  be  fenfible,  that  in  a  fu- 
ture day,  "  The  fen  of  man  will  come  in  his  glo- 
ry, and  all  the  holy  angels  with  him  ;  and  that  he 
will  then  fit  on  the  throne  of  his  glory,  and  before 
him  will  be  gathered  all  nations."  They  muft 
alio  be  fenfible,  that  for  every  idle  ivord  that  men 
Jhallfpcak  they  (hall  give  account  in  that  day.  J 
We  have  only  to  add,  that 

He  was  alfo  particular,  with  regard  to  the  con- 
fequences  of  fuch  a  day.  He  abundantly  held  up 
to  view  the  great  and  interefting  doclrine  of  end- 
lefs rewards  and  punifhments.     He  declared  that 


%  Luke  xvi  *  Malt,  xxv.  46.  f  John  v.  28,  29.  t  Matt.  x\\.  $6. 


*3 

the  righteous  mould  enter  into  peace,  that  they 
fhould  enter  into  his  joy  ;  and  inherit  the  kingdom 
prepared  for  them  from  the  foundation  of  the 
■world.  But,  on  the  contrary,  that  the  wicked 
fhould  be  rejected — that  they  fhould  be  fent,  ac- 
curfed,  into  everlafting  fire,  prepared  for  the  devil 
and  his  angels  ;||  where  their  worm  dieth  not  and 
the  fire  is  not  quenched.  §  Thus  every  thing  will 
become  fixed  and  permanent  for  eternity ;  as  is 
reprefented  in  Abraham's  addrefs  to  the  rich  man 
in  hell ;  "  And  befides  all  this,  between  us  and 
you  there  is  a  great  gulf  fixed,  fo  that  they  which 
would  pafs  from  hence  to  you  cannot ;  neither 
can  they  pafs  to  us,  that  would  come  from 
thence."* 

Thus  preached  the  great  prophet  and  Saviour 
of  men — the  faithful  and  true  witnefs. 

Some  there  are,  who  are  ready  to  acknowledge 
themfelves  convinced,  that  fuch,  in  fact,  were 
Chrift's  religious  fentiments,  as  have  now  been 
ftated  ;  but  after  all,  they  are  unable  to  fee  their 
confidence.  They  obferve  that  Chrift  was  wont 
to  addrefs  men,  as  though  he  viewed  them  ra- 
tional and  accountable — moral  agents — capable  of 
obferving  and  obeying  his  precepts.  According- 
ly, he  promifed  life  to  the  obedient,  and  threat- 
ened death  to  the  difobedient :  And  yet,  in  the 
midft  of  all  this,  they  obferve  that  Chrift  himfelf, 
on  a  certain  occafion,  faid,  "  No  man  can  come 
to  me,  except  the  Father  which  fent  me  draw 
him  ;"  and  on  another  occafion,  "  Except  a  man 
be  born  again,  he  cannot  fee  the  kingdom  of 
God."  They  further  obferve,  that  Chrift  taught 
the  doctrine  of  divine  fovereignty  and  perfonal 
election  to  grace  and  falvation  :  and  hence  are  , 
ready  to  enquire,  how  can  thefe  things  confiftently 

I]  Matt.  xxv.  34— 41.       §  Mark  ix,  44,       *  L«kc  xvi.  36- 


»4 

be  ?  Let  it  here  be  afked,  where  lies  the  inconfift- 
ence  ?  What  is  it  that  confounds  us  ?  If,  in  fact, 
it  be  right,  and  be  our  duty  to  hear  and  regard 
Chrift's  counfels,  may  we  not,  with  propriety,  be 
addrefTed  and  exhorted  on  the  fubject  ?  If,  in  fact, 
we  are  rational  creatures  and  moral  agents,  may 
we  not  be  treated  as  fuch  ?  But  what  if  it  mould 
eome  to  pafs,  that,  through  mere  perverfenefs  of 
heart,  we  fhould  refufe  to  act  as  fuch  ?  And  what 
if  this  perverfenefs  of  our  hearts  fhould  rife  to  fuch 
a  height,  as  to  be  abfolutely  unconquerable,  by 
any  arguments  that  can  be  ufed  with  us  ? — by 
any  thing  fhort  of  divine  power  ?  Should  we  not,  in 
this  cafe,  (land  in  need  of  being  drawn  of  the  Fa- 
ther ? — of  being  born  again  ?  And  if  the  cafe  be 
fo  with  us,  may  not  God  have  mercy  on  whom 
he  will  ?  Let  thofe  who  are  (tumbling  here,  where 
there  is  nothing  at  which  to  (tumble,  turn  their 
attention  to  the  parable  in  the  beginning  of  the 
xxii.  chapter  of  Matthew's  gofpel.  This  parable 
of  the  marriage  of  the  king's  fon  fets  forth  the 
voluntary  obftinacy  of  all,  as  the  fole  reafon  why 
they  reject  the  gofpel.  "  They  would  not  come" 
They  took  upon  them  to  perfecute  and  flay  the 
feivants  of  the  king,  who  kindly  invited  them  to 
the  wedding.  At  which,  the  king's  wrath  arofe, 
he  fent  forth  his  armies  and  deftroyed  thofe  mur- 
derers, and  burnt  up  their  city.  The  truth  of  the 
matter  is,  it  is  not  owing  to  real  inconfiftency  in 
the  chriitian  fcheme,  that  it  is  not  received;  or 
that  it  appears  inconfiftent  to  us.  We  are  ad- 
drefTed as  rational,  accountable  creatures  ;  but  we 
refufe  to  hear.  "  Ye  will  not  come  unto  me." 
This  it  is  which  renders  it  neceffary  that  we  fhould 
be  drawn  of  the  Father.  If  we  cannot  fee  the 
confiltency  of  thefe  things,  it  is  becaufe  we  over- 
look, or  by  fome  means,  loofe  fight  of  that,  on 
which  the   connection  and   agreement   depend. 


*5 


Let  us  keep  in  view  the  natural  enmity  of  our 
hearts  to  God's  real  chara&er,  law  and  grace — ■ 
the  extreme,  voluntary  oppofition  of  our  fouls  to 
all  true  goodnefs ;  and  the  feeming  inconfiftency, 
which  may  be  fuppofed  to  belong  to  the  do&rines 
of  the  gofpel  will,  at  once,  vanifh. 

In  reviewing  the  fubje&,  we  fhall  be  led  to  the 
following  remarks  and  conclufions. 

i.  Christ  was  a  very  peculiar  preacher — An- 
gular, in  his  doctrines  and  precepts — in  his  man- 
ner of  addrefs,  he  was,  no  doubt  very  diverfe 
from  the  Jewiih  fcribes.  "  He  /pake  as  one  ha- 
ving authority" — as  the  Lord  from  heaven.  It 
is  probable,  that  he  was  a  very  plain,  ftriking,  in* 
telligible,  and  pathetic  preacher :  hence  it  was 
reported  of  him,  "  Never  man  fpake  like  this 
man."  To  his  difciples,  he  preached  the  moft 
confolating  truths  that  tongue  could  utter.  Let 
any  one  notice  his  fermon  on  the  mount,  and  ef- 
pecially  his  endearing  conferences  and  difcourfes 
in  the  14th,  15th,  and  16th  chapters  of  John,  as 
fpecimens.  On  the  other  hand,  he  thundered 
in  the  ears  of  his  enemies,  truths  moft  awful  and 
alarming.  He  exceeded  all  men,  in  laying  hell 
naked  before  his  hearers,  and  {tripping  deftruc- 
tion  of  its  covering.  He  brought  up  more  light, 
refpecling  the  future  puniihment  of  fin,  than  had 
ever  been  publilhed  in  four  thoufand  years.  He  re- 
ally preached  the  greateft  terror,  of  which  the  hu- 
man mind  can  form  any  conception.  He  not  on- 
ly taught  that  all  men,  by  nature,  were  total  ene- 
mies to  God;  but,  that  continuing fuch,  they 
would  perifh  forever.  He  not  only  taught  that 
they  would  continue  fuch9  if  left  to  themfelves ; 
but,  that  God  was  under  no  kind  of  obligation 
to  any  of  them,  ever  to  interpofe  for  them.  He 
not  only  taught  that  God  was  under  no  obliga- 

E 


0.6 

tion  to  interpofe  for  them  ;  but,  that,  as  a  gene- 
ral thing,  it  was  not  his  defign  to  do  it.  This  was 
the  idea  fuggefted  in  that  expreflion  of  Chrift, 
"  Many  are  called,  but  few  are  chofen."  To  the 
man,  who  put  the  queftion,  "  Are  there  few  that 
ihall  be  faved  ?"  he  readily  anfwered  \  "  Strive 
to  enter  in  at  the  ftraight  gate ;  for  many  I  fay 
unto  you  will  feek  to  enter  in,  and  ihall  not  be 
able."*  Again  :|  "  Straight  is  the  gate,  and  nar- 
row is  the  way  which  leadeth  unto  life,  and  few 
there  be  that  find  it."  On  the  whole,  the  terror 
which  Chrift  preached  was  fo  great,  fo  overwhelm- 
ing, that  his  impenitent  hearers  mult  have  feen 
and  realized,  had  they  believed  him,  that  they  lay 
expofed,  from  one  moment  to  another,  to  be 
fent  to  inftant  and  endlefs  diftrefs  :  and  that,  un- 
lefs  infinite,  fovereign  grace  mould  foon  appear  for 
them,  this  would,  unavoidably,  be  their  portion. 

In  the  mean  time,  he  teftified  againft  fome  of 
the  moil  mining  characters,  in  the  view  of  the 
people — againft  the  mofl  zealous  and  felf-confi- 
dent  pretenders  to  religion.  He  told  them  to 
their  faces,  that  their  hopes  were  falfe — that  they 
were  but  mere  hypocrites,  on  their  way  to  de- 
ftruction. 

2.  The  fubject  will  affift  us  in  folving  an  en- 
quiry, which  to  many,  hath  appeared  unanfwera- 
ble  ;  and  that  is,  why  Chrift,  fo  foon  and  fo  f:n- 
gularly,  fufYered  from  the  hands  of  men?  The 
feventy  weeks  of  Daniel  were  now  fulfilled — a 
general  expectation  had  prevailed  among  the  peo- 
ple, that  about  this  time,  the  promifed  Mcfliah 
would  make  his  appearance — he,  in  fact,  made 
his  appearance,  in  exact  conformity  to  the  pre- 
dictions concerning  him  :  Why,  therefore,  was  he 
not  received  ?  Why  was  he  perfecuted  to  death.  ? — 

*  Luke  xiii.  24.         f  Matt.  vii.  13. 


27 

and  to  a  death,  the  moft  ignominous  ?  The  an- 
fwer,  in  the  light  of  our  fubject,  is  plain  and  ea- 
fy.  There  were  two  things,  which  tended  pecul- 
iarly to  exafperate  the  people.  They  found  that 
he  greatly  differed  from  them,  in  religious  fen- 
timents  ;  and  that  he  held  this  difference  to  be 
effemial  to  falvation.  So  far  as  they  underftcod 
his  fcheme,  they  had  a  very  unfavourable  opinion 
of  it  ;  but,  after  all,  had  he  not  made  it  effential 
to  falvation,  they  might,  more  eafily,  have  borne 
with  it.  Had  he  allowed  it  to  be  immaterial 
what  men's  principles  were,  had  he  embraced  all, 
with  equal  charity,  this  would  have  had  its  effects. 
He  might  have  gained  favour  among  the  people. 
But  when  they  found  that  he  confidered  all  char- 
acters as  impious,  and  void  of  real  goodnefs  > 
and  indeed,  expofed  to  hell  fire,  unlefs  they  em- 
braced his  creed  ;  they  were,  at  once,  out  of  all 
patience  with  him.  In  fhort,  when  we  confider 
what  human  nature  is  °9  how  proud,  how  irrita- 
ble and  outrageous  ;  we  fhall  find  more  reafon 
to  wonder  why  they  bore  with  him  fo  long,  than 
why  they  were  fo  hafty  in  putting  him  to  death. 
3.  The  fubject  affords  abundant  evidence  of 
the  truth  and  divine  original  of  the  fcriptures. 
That  the  bible  is  from  God,  that  Chrift  was  a 
ftrenuous  advocate  for  divine  revelation,  appears 
in  various  ways.  Inftead  of  faulting  the  Jews,  for 
receiving  the  fcriptures  as  divine,  he  faid  many 
things  to  eftablifh  them  ftill  the  more  in  this  be- 
lief. From  the  old  teflament,  he  often  collected 
proofs  of  what  he  advanced.  He  preached,  in  a 
mod  illuftrious  manner,  the  law  of  the  two  ta- 
bles, given  at  Mount  Sinai,  and  the  doctrines  of 
the  prophets.  It  was  no  uncommon  thing  with 
him  to  obferve,  that  thus  it  is  written  ;  and  to 
remark,  as  events  took  place  at  one  time  and  a- 
nother,  that  they  came  to  pafs,  that  the  fcriptures 


28 

might  be  fulfilled.  It  appears  to  have  been  a  grand 
object  with  him,  throughout  his  whole  miniftry, 
to  throw  light  on  the  fcriptures  ;  to  open  and 
explain  their  true  meaning  ;  and  urge  their  im- 
portance. He  appeared  moft  perfectly  to  un- 
derftand  every  paflage,  and  brought  up  fentiments 
from  them,  which  the  moft  learned  Jews  had 
never  difcovered.  And  his  life  was  a  life  of  per- 
fect contormity  to  them.  He  fet  an  example  of 
that  holy  conformity  to  the  law  of  God,  which 
he  urged  from  the  fcriptures.  So  far,  therefore, 
as  his  teftimony  is  to  be  regarded,  when  attended 
with  all  the  force  of  example,  the  fcriptures  Hand 
fupported  as  a  revelation  from  God. 

Besides,  the  fcheme  of  doctrines  contained 
in  the  fcriptures,  as  exhibited  by  Chrift,  affords 
us  further  evidence  in  their  favour.  A  fcheme 
more  croffing  to  the  human  heart,  in  its  depraved 
ftate,  never  was,  or  can  be  contrived  or  conceiv- 
ed of.  Nothing  ever  known  or  heard  of  has  giv- 
en equal  anxiety  and  diflurbance  to  this  wicked 
world.  The  friends  of  Chrift  may,  doubtlefs, 
remember  the  day,  when  their  diftrefs  and  an- 
guifh,  occafioned  by  an  overbearing  conviction 
of  the  truth  and  reality  of  the  leading  doctrines  of 
the  fcriptures,  were  fuch  as  nothing  elfe  could 
occafion.  They  can  therefore  bear  witnefs  to  the 
truth  of  the  Apoftle's  affertion  ;  "  For  the  word 
of  God  is  quick  and  powerful,  fharper  than  any 
two  edged  fword,  piercing  even  to  the  dividing 
afunder  of  foul  and  fpirit,  and  of  the  joints  and 
marrow,  and  is  a  difcerner  of  the  thoughts  and 
intents  of  the  heart."*  Such  a  fyftem  evidently 
ipeaks  foritfelf,  whether  it  be  from  heaven  or  of 
men. 

The  impoffibility  of  the  exiftence  of  fuch  a 

*  Heb.  iv.  12,  13. 


29 

book  as  the  bible,  on  any  other  fuppofition,  is  al- 
fo  a  flriking  evidence  that  it  is  from  God.  It  is 
very  certain  that  no  created  beings,  of  virtuous 
characters,  either  angels  or  men,  ever  formed  or 
wrote  it,  unlefs  employed  of  God.  Faggots  and 
flames  could  never  have  brought  them  to  it. 
And  it  is  equally  certain,  that  no  beings  of  vicious 
characters  were  ever  the  contrivers  or  writers  of 
it.  They  cannot  bear  with  it  iince  it  is  written. 
It  oppofes  and  condemns  their  fentiments,  feelings 
and  inclinations ;  and  yet  it  exifts,  and  muft  have 
had  a  caufe.  Let  fome  one  inform  the  world 
from  whence  the  bible  originated :  otherwife, 
let  it  be  acknowledged  to  be  from  him, from  whom 
are  all  things. 

4.  There  is  but  one  fyftem  of  religious  fenti- 
ments contained  in  the  bible — but  one  fyftem  that 
has  the  leaft  countenance  from  it.  Our  fubject 
has  confined  us  chiefly  to  the  four  Evangelifts  ; 
but  in  dating  Chrift's  fentiments,  we  have  in  ef- 
fect, a  ftatement  of  all  the  leading  doctrines,  both 
of  the  old  and  new  Teftaments.  Mofes,  the 
Prophets,  and  the  Apoftles  were  ailadvocates  for 
the  fame  doctrines  and  duties,  for  fubftance,  which 
Chrift  himfelf  preached.  The  Jews,  it  is  true, 
accufed  Chrifh  of  difagreeing  with  M®fes ;  but 
the  charge  was,  evidently,  without  foundation. 
Chrift  repeatedly  gave  them  to  underftand,  that 
Mofes  thought  as  he  himfelf  did.  "  Think  not 
that  I  will  accufe  you  to  the  Father  :  there  is  one 
that  accufeth  you,  even  Mofes,  in  whom  ye  truft. 
For  had  ye  believed  Mofes,  ye  would  have  be- 
lieved me,  for  he  wrote  of  me.  But  if  ye  believe 
not  his  writings,  how  fhall  ye  believe  my  words?"* 
Every  one  who  is  acquainted  with  the  writings  of 
the  Apoftles,  muft  know,    that  in  every  elTential 

*  John  v.  45,  46,  47. 


3® 

point,  they  thought  and  preached  exactly  as  Chrifl 
did.  By  him,  they  were  commiffioned,  and  they 
faithfully  taught  the  doctrines,  which  he  gave 
them  in  charge  to  teach.  Thus  Mofes  and  the 
Prophets,  Chrift  and  the  Apoftles  all  concur  in 
the  fame  religious  fentiments ;  and  there  is  but 
one  fyftem  in  the  bible. 

5.  We  hence  infer,  that  all  thofe  different 
fchemes  of  religion,  which  in  one  age  or  another, 
have  been  contended  for,  if  they  effentially  differ 
from  the  fyftem  which  Chrift  preached,  are  worth- 
lefs  and  vain.  Any  man  would  be  much  more 
confiftent,  wholly  to  reject  divine  revelation,  than 
to  pretend  to  believe  in  it,  and  yet  to  faflen  upon 
it  a  fcheme  of  doctrines,  with  which  it  never  had 
any  concern,  and  which  it  utterly  refufes  to  own. 
In  other  words  -9  it  is  more  confiftent  to  reject  di- 
vine revelation,  than  to  reject  the  peculiar  fyftem 
of  doctrines,  taught  by  the  Lord  Jefus  Chrift. 

It  is  really  fomewhat  extraordinary,  that  men 
fhould  difcover,  in  their  own  imaginations,  fo 
many  different  and  contradictory  fchemes  in  the 
bible  ;  none  of  which  are  to  be  found  there  ; 
and  yet,  that  they  mould  fo  eafily  overlook  the 
only  fcheme  that  it  contains.  This  affords  ftrong 
evidence  of  the  truth  of  our  Lord's  obfervation, 
that  "  Every  one  that  doth  evil,  hateth  the  light."* 

6.  We  are  inftructed,  in  this  fubject,  what  is 
the  fcheme  of  doctrines,  and  what  is  the  fyftem 
of  duties,  which  the  true  church  of  God  have 
ever  embraced  and  ever  will  embrace.  If  it  can 
be  decided,  what  Chrift's  religious  fentiments 
were,  then  it  can  be  determined  what  that  fcheme 
is,  to  which  the  true  church  have  always  adhered. 
By  this,  we  are  to  diftinguifh  between  true  and 
falfe  churches,  as  well  as  between  true  and  f:\lfe 

*  John  iii.  a«.  , 


3* 

profefibrs  of  religion.  "  He  that  is  of  God, 
heareth  God's  words."f  "  If  ye  continue  in  my 
word,  then  are  ye  my  difciples  indeed,  and  ye 
{hall  know  the  truth,  and  the  truth  fhall  make 
you  free." J  Again  ;  "My  fheep  hear  my  voice, 
and  I  know  them  and  they  follow  me."  To  be 
a  chriltian,  and  to  believe  the  doctrines  and  do 
the  duties  which  he  taught,  are  certainly  one  and 
the  fame  thing.  To  fuppofe  and  fay  that  Chrift 
and  his  followers  might  eflentially  difagree  in 
their  views  and  fentiments,  is  exprefsly  to  contra- 
dict what  he  faid  to  Pilate.  "  Every  one  that  is 
of  the  truth,  heareth1  my  voice."* 

7.  It  is  very  reproachful,  as  well  as  criminal, 
for  thofe  who  live  under  gofpel  light  to  remain 
ignorant  of  the  diftinguifhing  doctrines  and  duties 
of  the  chriftian  religion.  Had  no  revelation  ever 
been  given,  or  were  mankind  in  general  of  fuch 
weak  capacities,  as  to  be  incapable  of  understand- 
ing it,  it  would  not  be  expected  of  them.  But  as 
things  are  now  circumftanced,  we  mud  be  inex- 
cufable  for  our  ignorance.  It  muft  be  owing  to 
nothing  but  wicked  prejudice  and  blindnefs  of 
heart ;  according  to  the  words  of  the  Apoftle. 
"  Having  the  understanding  darkened,  being  ali- 
enated from  the  life  of  God,  through  the  ignorance 
that  is  in  them,  becaufe  of  the  blindnefs  of  their 
hearts.'*!! 

It  is  acknowledged,  that  the  whole  fyftem  of 
effential  doctrines  of  the  gofpel  is  no  where,  in  the 
fcriptures,  collected  together,  arranged  and  fet  be- 
fore us,  in  the  form  of  a  creed.  We  cannot  fee 
at  once,  without  any  fearch  or  enquiry,  what  all 
the  fentiments  of  Chrift  are.  Infinite  wifdom  hath 
not  judged  this  advifable  ;  but  rather,  that  they 
fnould  lie  fcattered,  in  one  place  and  another,  to 

f  Johnviii.  47.    J  John viii.  31,3a.     *  John  xviii.  47. 
j]  Eph.  iv.  1 3. 


fl 


32 

9  ■ 

be  fought  for,  and  fearched  out  diligently; 
Search  the  scriptures.*  We  attain  to  the 
knowledge  of  no  art  or  fcience,  without  applica- 
tion :  and  it  is  bed  for  us,  that  application  and 
diligence  be  called  forth  on  all  lawful  occafions. 
Indolence  is  a  bane  of  human  nature.  But  the 
religious  fentiments  of  Chrift,  or  the  fcheme  of 
doctrines  in  the  holy  fcriptures  is,  by  no  means, 
fo  concealed  as  not  to  be  difcoverable,  even  by 
weak  capacities.  They  lie  open  to  the  view  of  ev- 
ery honeft,  candid  mind.  The  humble  enquirer 
fearches  not  in  vain*  He  may  eafily  collect,  ar- 
range and  compare  the  main  principles  of  chrif- 
tianity.  The  Jews  wondered  at  Chrift,  how  he 
mould  know  letters,  having  never  learned.  Je- 
fus  anfvvered  them  and  faid,  "  my  doctrine  is  not 
mine  ;  but  his  that  fent  me.  If  any  man  will  do 
his  will,  he/hall  know  of  the  doclrine,  whether  it 
be  of  God,  or  whether  I  fpeak  of  myfelf.";* 

8.  It  is  a  matter  of  great  importance,  that  the 
real  truths  of  the  gofpel  be  diftinguifhingly  preach- 
ed, and  conftantly  urged  and  enforced.  "  If  the 
trumpet  give  an  uncertain  found,  who  fhall  prepare 
himfelf  to  the  battle  ?"-(•  There  is  nothing  fo 
calculated  to  imprefs  the  minds  of  men  with  fe- 
rious  thoughtfulnefs,  and  to  excite  attention  to 
eternal  concerns,  as  the  truths  of  God's  word. 
"  The  words  of  the  wife  are  as  troads,  and  as 
nails."  The  religious  fentiments  which  Chrift 
advanced  are  very  diver fe  from  all  theories  of  hu- 
man wifdom  ;  they  will  either  wound  or  heal — 
prove  a  favour  of  life  unto  life,  or  a  favour  of  death 
unto  death.  They  are  a  fource  of  endlefs  comfort, 
or  the  occafion  of  endlefs  trouble  and  aggravated 
woe.  Hence,  "  The  prophet  that  hath  a  dream, 
let  him  tell  a  dream  ;  but  he  that  hath  my  word, 


*  John  v.  39.        J  John  vii.  16, 17.        f  1  Cor.  xiv.  3.. 


,.i 


33 

let  him  fpeak  my  word   faithfully :  what  is  the 
chaff  to  the  wheat,  faith  the  Lord  ?"J     In  fuch  a 
day  as  the  prefent,  while  infidelity  is  increafing, 
while  error  is  fpreading,  while  fouls  are  perifhing  ^ 
let  fuch  as  know  and  love  the  truth,  not  fhun  to 
declare  and  defend  it.     Let  it  be  the  endeavor  of 
all  the  friends  of  Chrift,  and  efpecially,  of  his  em- 
baffadors,  who  are  fet  for  the  defence  of  the  gof- 
pel,  to  inculcate  all  the  plain,  pungent,  humilia- 
ting doctrines  and  precepts,  which  were  taught  by 
Jefus  Chrift,  the  great  preacher  of  righteoufnefs. 
9.  If  fuch  were    the  fentiments   which  Chrift 
preached,  as  have  been  flared  and  explained,  and 
if  it  be  thus  important,  that  they  be  clearly  ex- 
hibited j  what  opinion  muft  we  form  of  thofe  who 
profefs  to  be  Chrift's    miniflers,  fpecially  called 
and  fent  forth  by  him  to  preach  his  gofpel ;  who 
openly  oppofe  and  preach  down  thofe  fentiments 
— who  level  all  their  ftrength  againft  thofe  very 
doctrines,  in  defence  of  which  Chrift  loft  his  life  ? 
— who  utterly  reject  his  views  of  the  divine  char- 
aclcr^  as  well   as  of  the  character  of  man — who 
difcard  the  idea  of  the  total   depravity  of  the 
heart — the  neceflity  of  the  fpecial  influences  of 
the  divine    fpirit  to  renew   it — who    deny  God's 
fovereignty  and  purpofes  of  fpecial,  diftinguifhing 
mercy — his  electing  love,  and  the  certain  perfeve- 
rance  of  his  people  ;  and  who,  in  effect,  difcard  all 
the  leading  doctrines  of  his  whole  fcheme  ?  What 
opinion  muft  we  entertain  of  thofe,  who  preach 
for  doctrines  the  very  fentimenrs  which,  through- 
out his  whole  miniftry,  Chrift  oppofed  and  con- 
fronted ?  Can  fuch  expect,  hereafter,  to  be  greet- 
ed with  "  Well  done,  good  and  faithful  fervants, 
enter  ye  into  the  joy  of  your  Lord  ?"  They   cer- 

t  Jei.  xxiii  28. 

F 


34 

tainly  cannot.  We  mud  conclude  that  fuch  are 
falfe  Apoftles,  deceitful  workers,  transforming 
themfelves  into  the  Apoftles  of  Chrift.*  Hence 
we  find  a  number  of  folemn  exhortations  to  be- 
ware of  fuch  teachers,  intimating  that  they  would 
multiply  and  greatly  endanger  the  flock  of  Chrift. 
"  Beware  of  falfe  prophets,  which  come  to  you 
in  fheeps  clothing  ;  but  inwardly  they  are  raven- 
ing wolves.  Ye  mail  know  them  by  their  fruits. "f 
"  Beware,  left  any  man  fpoil  you,  through  phi- 
lofophy  and  vain  deceit,  after  the  tradition  of 
men,  after  the  rudiments  of  the  world,  and  not 
after  Chrift. "J  "  Whofoever  tranfgrerTeth  and 
abideth  not  in  the  doclrine  of  Chrift  ^  hath  not 
God  :  he  that  abideth  in  the  doctrine  of  Chrift, 
he  hath  both  the  Father  and  the  Son.  If  there 
come  any  unto  you,  and  bring  not  this  doctrine, 
receive  him  not  into  your  houfe,  neither  bid  him 
God  fpeed.  For  he  that  biddeth  him  God  fpecd, 
is  partaker  of  his  evil  deeds. "§ 

Nothing  now  remains,  but  to  clofe  the  fub- 
jecl,  with  a  fhort  addrefs  ;  firft  to  the  friends  of 
Chrift,  and  laftly  to  his  enemies. 

Such  of  you  as  were  fometimes  darknefs,  but 
now  are  light  in  the  Lord — -fometimes  alienated  and 
enemies  in  your  mind9  by  wicked  works  ;  but  now 
reconciled  by  the  power  of  God  \  may  do  well  to 
remember,  that  you  were  then,  like  the  horfe  or 
the  mulcy  having  no  underftanding — "  Children  of 
wrath,  even  as  others" — "  Sinners  of  the  Gen- 
tiles' ' — "  That  at  that  time,  ye  were  without 
Chrift,  being  aliens  from  the  commonwealth  of 
Ifrae^and  ftrangers  from  the  covenants  of  prom^ 
ife,  having  no  hope,  and  without  God  in  the 
world. "||  You  concerned  not  yourfelves  what 
Chrift  preached,  nor  what  you  believed  or  difbe- 

mm ■  — — — 

*  a  Cor.  xi.  13.        f  Mat.vii.  15.        J  C41.il.  3. 
ti  2  John  9,  10,  11.  ||  Eph.ii.  u. 


35 

lieved.  You  have,  every  day,  numerous  glaiTes 
held  up  before  your  eyes,  in  which  you  may  fee 
your  former  characters.  You  now  confider  the 
impenitent  as  objects  of  pity,  as  well  as  fubje&s 
of  guilt  and  condemnation.  Your  hearts  ache 
and  grieve  and  bleed  for  them,  while  you  behold 
their  flupidity.  Had  God  been  as  regardlefs  of 
your  welfare,  as  you  then  were  of  his  glory,  or  of 
the  good  of  your  own  fouls,  you  might  have  been, 
at  this  day,  obje&s  of  equal  pity  and  aftonifhment 
with  the  vileft  and  mod:  abandoned  of  men. 
"  But  God  who  is  rich  in  mercy,  for  his  great 
love,  wherewith  he  loved  us,  even  when  we  were 
dead  in  fins,  hath  quickened  us  together  with 
ChriuV'*  "  All  things  are  of  God ,  who  hath  re- 
conciled us  to  himfelf  by  Jefus  Chrift."f  Ye 
who  can,  with  humble  hearts,  apply  thefe  fcrip- 
tures  to  yourfelves,  have  become  the  friends  and 
followers  of  Jefus  Chrift.  You  know  his  voice — 
you  partake  of  his  fpirit,  and  enter  into  his  fenti- 
ments  and  feelings.  O  remember  !  "  You  are 
bought  with  a  price  ;  therefore,  glorify  God  in 
your  body  and  in  your  fpirit,  which  are  Gods. "J 
"  By  grace  are  ye  fayed,  through  faith,  and  that 
not  of  yourfelves,  it  is  the  gift  of  God.5,§  For- 
ever acknowledge  this — let  your  conversation  and 
lives  teftify  your  conviction  of  it.  Be  wholly  the 
Lord's — Contend  earneflly  for  the  faith  ;  and  ever 
pity  and  pray  for  poor,  dying  Tinners. 

One  word  to  fuch.  Be  intreated  to  realize, 
that  thefe  is  but  one  path  which  leads  to  glory — 
that  it  is,  therefore,  worfe  than  lofs  of  time  to 
fearch  for  any  other.  Chrift  is  the  way,  and  the 
truth,  and  the  life  ;  and  other  foundation  can  no 
man  lay.  There  is,  therefore,  no  other  alternative 
for  you,  but  either  to  embrace  his   gofpel,  cordi- 

t  Eph.  ii.  4,  j.  f  2  Cor.  v.  18.  t  i  Ccr.  vi.  %o.  §  Eph.  ii.  3. 


36 

ally,  or  elfe  to  die  in  your  fins.  He  that  believeth 
not  jh all  be  damned.  In  this  view,  your  prefent 
fituation  is  truly  affe&ing  and  alarming.  For  you 
are  rapidly  proceeding  from  bad  to  worfe—  you 
are  treafuring  up  wrath  again/I  the  day  of  wrath — 
making  proficiency  in  rebellion  againft  God,  anpl 
in  oppofition  to  Jefus  Chrift.  Your  cafe  is  hope- 
lefs,  except  from  the  infinite  and  fovereign  mercy 
of  God,  whofe  long-fuffering  and  patience  you 
are  conftantly  abufing. 

Had  you  a  realizing  and  abiding  fenfe  of  thefe 
things,  you  would  never  have  another  moment's 
peace,  while  unreconciled  to  God,  and  oppofed 
to  the  gofpel  :  and  indeed,  you  muft  become 
fenfible  of  them,  or  perifh  forever.  Of  what  a- 
vail  can  it  be,  therefore,  to  cry  peace ', peace,  when 
there  is  no  peace  ?  Your  prefent  inattention  and 
carnality  are  the  mod  threatening  circumftances. 
Can  you  wifh  to  fleep  on  the  brink  of  ruin  ? 
Awake  from  your  (lumbers,  if  you  would  act  the 
part  of  wifdom  and  prudence — realize  your  fitu- 
ation— take  your  final  leave  of  all  hope  of  heaven 
and  glory  ;  and  conclude  to  lie  down  in  eternal 
forrow.  But  if  you  choofe  not  to  do  this,  if  you 
fhudder  at  the  thoughts  of  the  fiery  billows  of  di- 
vine wrath,  then  believe  and  embrace  the  gofpel  ~ 
come  into  the  fentiments  of  Chrift — efpoufe  his 
caufe — devote  yourfelves  to  his  fervice,  and  reft 
all  your  hopes  on  the  boundlefs  mercy  of  God, 
through  Jefus  Chrift. 

That  this  may  be  your  happy  choice,  may 
God  of  his  infinite  mercy  grant  ;  and  to  his  name 
fhall  be  praifes  everlafting.     Amen. 


The  Tefiimony  of  God  to  the  Truth  ofGhriflianity* 


J 

A  SERMON,  by  STEPHEN  WEST,  D.  D. 

Paftor  of  the  Church  in  Siockbridge. 


I    JOHN    v.    9. 

If  we  receive  the  witnefs  of  men,  the  witnefs  of  God 
is  greater  :  for  this  is  the  witnefs  of  God  which 
he  hath  tejiified  of  his  Son, 

GOD  never  requireth  men  to  believe  any 
thing  without  fufficient  evidence  :  Nor, 
doth  he  ever  leave  any  truth,  to  which  he  de- 
mands our  aflent,  without  proper  atteftation. 
The  truth,  to  which  our  text  relates,  is,  that  Je- 
fus  is  the  Chrift,  the  Son  of  God — the  perfon  a- 
nointed  and  fet  apart  by  the  Deity,  to  be  the  Sa- 
viour of  men.  This  is  the  truth  to  which  the 
Apoflle  faith  we  have  the  witnefs  of  God.  In 
the  preceding  verfes  he  tells  us  that  "  there  are 
three  that  bear  record  in  heaven,  the  Father,  the 
Word,  and  the  Holy  Ghoft :  And,  that  there  are 
three  that  bear  witnefs  in  earth,  the  fpirit,  and 
the  water,  and  the  blood."  By  the  water,  and 
the  blood,  are,  probably,  intended  the  two  facra- 
ments  of  the  New-Teftament,  Baptifm  and  the 
Lord's  fupper  :  by  the  fpirit,  that  divine  agent 
who  formeth  the  hearts  of  men  to  the  love  of 


38 

Chrift,  obedience  to  him,  and  a  careful  obfervance 
of  his  inftitutions.  So  that  the  witnefs  of  the  e- 
ternal  three  in  heaven  to  this  truth  that  Jefus 
is  the  Chrift \  is  the  exiftence  of  the  chriftian  church 
on  earth*  In  this  fenfe,  *c  The  church  of  the  liv- 
ing God  is  the  pillar  and  ground  of  the  truth."* 
The  doctrinal  obfervation  from  the  words,  is, 

That  the  being,  or  exiftence,  of  true  chriftian- 
ity  on  earth,  is  a  fufficient,  and  an  abundant,  proof 
of  its  divine  original. 

This  is  God's  feal  to  the  truth  of  the  chriftian 
doctrine.  The  power  of  God  accompanying  gof- 
pel  truth,  and  caufing  it  to  command  the  hearts 
and  the  lives  of  men,  is  his  teftimony  that  Jefus 
is  the  Chrift,  the  Son  of  God. 

But,  that  the  evidence  in  favour  of  chriftianity, 
arifing  from  its  exiftence  on  earth,  may  appear  in 
its  true  light,  it  will  be  neceflary  to  obferve  the 
following  things,  viz, 

I.  The  chriftian  fyftem  of  doctrine  is  exceed- 
ingly diverfe  from  all  other  fyftems  whatever  : — 
It  is  not  only  widely  different  from  all  others  \  but, 
in  fome  reflects,  directly  the  reverfe.     For, 

i.  It  requires  love  to  enemies;  and,  forbids 
all  revenge  of  injuries,  however  great  may  be  our 
provocations.  This  is  manifeft  from  a  variety  of 
paflages  in  the  holy  fcriptures.  Thus,  Chrift  ex- 
prefsly  commands,  "  But  I  fay  unto  you,  love 
youi  enemies,  blefs  them  that  curfeyou,  do  good 
to  them  that  hate  you,  and  pray  for  them  that 
defpitefuliy  ufe  you,  and  perfecute  you.,,f  This 
agrees  with  what  Mofes  required  when  he  faid, 
"  Thou  fha't  not  hate  thy  brother  in  thine  heart."! 
And  Chrift  teacheth  that  the  whole  of  the  duty 
required  of  man,  is  comprehended  in  love  to  God, 
and  to  our  neighbour  :  directing  that  the  meafure 


*  I  Tim.  iii.  if.      f  Matt.  v.  44«      J  Lcvit.  xix.  17. 


39 

of  our  love  to  ourfelves,  and  to  our  neighbour, 
fhould  be  the  fame — "  Thou  fhalt  love  thy  neigh- 
bour as  thyfelf."§  Again,  Chrift  faith,  "  But 
love  your  enemies,  and  do  good,  and  lend,  hoping 
for  nothing  again." |  The  fame  fpirit  and  doc- 
trine are  inculcated  by  the  Apoftle  where  he 
faith,  "  Dearly  beloved,  avenge  not  yourfelves, 
but  rather  give  place  unto  wrath  :  for  it  is  writ- 
ten, vengeance  is  mine ;  I  will  repay,  faith  the 
Lord.  Therefore  if  thine  enemy  hunger,  feed  him, 
if  he  third,  give  him  drink. ^[ 

From  hence  it  is  manifeft  that  the  chriftian 
fyflem  of  dodrine  requires  an  affection  which 
mail  embrace  all  mankind  ;  and,  comprehend 
enemies  as  well  as  friends,  the  bad  as  really  as 
the  good,  in  its  kind  and  benevolent  wifhes. — 
The  affection  here  required  is  evidently  a  general 
one  ;  having  for  its  principal  and  ultimate  object, 
a  common  and  general  intereft.  A  law  more  ben- 
eficial to  men,  or  friendly  to  human  happinefs,  can- 
not be  conceived.  That  the  affection  here  re- 
quired, both  towards  God,  and  towards  our 
neighbour,  is  a  difinterefled  love,  cannot  be  deni- 
ed :  For,  we  are  commanded  to  love  our  ene- 
mies, and  to  blefs  them  that  curfe  us,  that  we  may 
be  like  our  Father  who  is  in  heaven,  who  maketh 
his  fun  to  rife  on  the  evil  and  on  the  good,  and  fend- 
eth  rain  on  the  jufi  and  on  the  unjuft*  As  God 
exercifeth  benevolent  affection  towards  us,  and 
doth  good  to  us,  even  while  we  are  evil  and  un- 
juft,  and  have  no  friendfhip  for  him  ;  it  cannot 
be  that  we  mould  be  like  him,  if  we  do  not  love 
him  with  all  the  heart,  whether  we  apprehend 
him  to  be  angry  with  us,  or  not  \  or  whether  we 
fuppofe  him  to  entertain  faving  purpofes  towards 
us,  or  the  reverfe.     That  we  are    required  to  ex- 

J  Matt.  xxii.  39.      jj  Luke  fi.  ,35.      S  Rom.  xii.  19,  %: 
*  Matt.  v.  45. 


40 

ercife  an  affection  of  the  fame  general  nature  to- 
wards our  neighbour,  cannot  be  queftioned  when 
we  read  the  command  to  love  our  enemies,  and 
do  good,  and  lend,  hopirgfor  nothing  again. 

That  we  are  here  prefented  with  a  fyftemof 
doctrine  and  morals,  exceedingly  different  from 
all  other  fyftems  of  morals  that  ever  appeared  on 
earth,  is  very  manifefl ;  and  particularly  fo,  from 
the  confideration  that  bat  few  who  profeffedly 
give  their  alfent  to  chriftianity  in  general,  can  be 
prevailed  on  to  admit  that  it  requires  a  good  will 
fo  generous,  fo  difmterefted,  and  benevolent. 

2.  The  chriftian  doctrine  requires  felf  denial ; 
and,  the  religion  of  Chrift  has  its  foundation,  in 
the  heart,  in  humility.  Therefore  Chri/l  faith, 
"  He  that  loveth  father  or  mother  more  than  me, 
is  not  worthy  of  me.  And  he  that  loveth  fori  or 
daughter  more  than  me,  is  not  worthy  of  me. — 
And  he  that  taketh  not  his  crofs  and  followeth 
after  me,  is  not  worthy  of  me.  He  that  findeth 
his  life,  mail  lofe  it :  and  he  that  lofeth  his  life 
for  my  fake,  fhall  find  it."f  The  fame  fentiment 
was  often  expreffed  by  the  Saviour  in  his  difcourfes 
to  his  difciples.  On  one  occafion  he  made  ufe  of 
thefe  ftrong  terms,  "  If  any  man  come  to  me,  and 
hate  not  his  father,  and  mother,  and  wife,  and 
children,  and  brethren,  and  fillers,  yea,  and  his 
own  life  alfo,  he  cannot  be  my  difciple.  And 
whofoever  doth  not  bear  his  crofs,  and  come  after 
me,  cannot  be  my  difciple." J  That  love  which 
the  chriftian  doctrine  inculcated,  the  apoflle  tells 
us,  is  a  charity  which feeketh  not  her  own.§  There- 
fore he  faith,  "  Let  no  man  feek  his  own  :  but 
every  man  another's  wealth." ||  Again,  "  We 
then  that  are  flrong,  ought  to  bear  the  infirmi- 
ties of  the  weak,  and  not  to  pleafe  our/elves.     Let 

t  Matt.  x.  37—39.     X  Luke,  xiv.  26,  27.     §  I  Cor.  xiii.  5. 
||  1  Ccr.  x.  24. 


4* 

every  one  of  us  pleafe  his  neighbor  for  his  good 
to  edification.  For  even  Chrifi  pleafed  not 
himfelf."^"  No  other  fyftem  of  doctrine  and 
morals  recommends  fuch  humility  as  is  required 
in  the  gofpel.  Chrifi  faith  to  his  difciples,  "  Nei- 
ther be  ye  called  maflers :  for  one  is  your  maf- 
ter,  even  Chrifi.  But  he  that  is  greateft  among 
you,  fhall  be  your  fervant.  And  whofoever  mail 
exalt  himfelf,  fhall  be  abafed ;  and  he  that  fhall 
humble  himfelf,  fhall  be  exalted."*  To  the  fame 
purpofe  are  the  words  of  the  apoflle  where  he 
faith,  "  Do  ye  think  that  the  fcripture  faith  in 
vain,  the  fpirit  that  dwclleth  in  us  lufteth  to  en- 
vy ?  But  he  giveth  more  grace :  wherefore  he 
laith,  God  refifleth  the  proud,  but  giveth  grace 
unto  the  humble.  Humble  yourfelves  in  the 
fight  of  the  Lord,  and  he  fhall  lift  you  up."f — 
The  fame  fentiment  is  thus  exprefied  by  another 
apoflle ;  "  Humble  yourfelves  therefore  under 
the  mighty  hand  of  God,  that  he  may  exalt  you 
in  due  time."j  Therefore  it  is  required,  "  Let 
nothing  be  done  through  flrife  and  vain  glory, 
but  in  lowlinefs  of  mind  let  each  efleem  other 
better  than  themfelves.  Look  not  every  man  on 
his  own  things,  but  eveiy  man  alfo  on  the  things 
of  others.  Let  this  mind  be  in  you,  which  was 
alfo  in  Chrifi  Jefus,&c."§ 

It  is  hence  evident  that  the  chriflian  fyflem  re- 
commends  a  humility  which  gives  felf  the  lowefl 
place  of  all — a  humility  which  afpires  to  nothing 
higher  than  doing  the  mofl  good  to  others — • 
which  feeks  no  other  dignity  than  being  the  fer-  , 
vant  of  all.  It  directs  us  to  feck  principally  and 
ultimately,  not  the  interefl  and  good  of  our 
friends,  our  families,  or  of  our  country  ;  but,  the 

i"  Rom.  xv.  i,  2,  3.         *  Matt,  xxiii.  10,  11,  ia. 

f  James  iv.  5,  6,  10.      %  1  Pet.  v.  6.      §  Philip,  ii.  3,  4,  $, 


4* 

ii      »■* 

good  of  God's  whole  kingdom  at  large, — the 
good  of  the  whole  intelligent  fyftem,  comprehen- 
ding creator  and  creatures  ;  and,  that  this  great 
and  general  intereft  fhall  be  fought  in  preference 
to  any  private,  feparate  one  whatever.  It  re- 
quires that  we  mould  be  willing  to  facrifice  any 
perfonal  intereft  of  our  own,  or  any  private  in- 
tereft whatever,  which  ftands  in  competition  with 
it,  to  the  general  good — that  we  fhould  love,  and 
feek  the  glory  and  good  of  God's  kingdom, 
above  and  before  every  other  intereft  whatever  ; 
and,  that  all  our  views  and  aims  mould  be  ulti- 
mately directed  to  this  great  and  glorious  object. 
Accordingly,  our  Saviour  faith,  "  But,  feek  ye 
jirft  the  kingdom  of  God,  and  his  righteoufnefs."* 
This  manifeftly  implies  that  we  ought  to  feel 
friendly  to  God,  and  to  the  good  of  his  king- 
dom, even  though  his  wffdom  and  righteoufnefs 
direct  that,  as  a  juft  punifhment  for  our  wicked- 
nefs,  we  fhould  be  forever  fhut  out  from  the  en- 
joyment of  his  favour,  and  the  bleilings  of  his 
kingdom.  And  all  this  is  made  effential  to  our 
being  received  into  the  favour  of  God.  For,  con- 
cerning his- ancient  covenant  people,  when  for  their 
wickednefs,  they  mould  be  banifhed  into  foreign 
lands,  he  faith,*—"  If  then  their  uncircumcifed 
hearts  (hall  be  humbled,  and  they  then  accept  of 
the  puniflmcnt  of  their  iniquity,  then  will  I  re- 
member my  covenant,  &c."f 

II.  No  fyftem  of  doctrine  gives  fc>  degrading 
a  view  of  human  nature,  as  that  contained  in  the 
holy  fcriptures.  Here  mankind  are  reprefented 
as  funk  unfpeakably  low  into  corruption  and 
guilt  ;  and,  fo  utterly  ruined  and  undone  that 
nothing  but  almighty  power  and  infinite  mercy 
can  ever  recover  them.     And  this,  we  are  taught, 


*  Matt.  vi.  }$.    f  Levit.  xxvi.  41,  42. 


43 


is  the  cafe,  not  only  with  a  few  individuals,  the 
moil  abandoned  of  our  race — not  merely  in  one 
age,  or  nation  j  but,  with  the  whole  of  mankind, 
in  every  age  and  nation,  and  that  without  one 
fingle  exception.  The  language  of  the  holy  fcrip- 
tures  concerning  men  is,  "  There  is  none  right- 
eous, no  not  one.  There  is  none  that  underftand- 
eth,  there  is  none  that  feeketh  after  God.  They 
are  all  gone  out  of  the  way,  they  are  together 
become  unprofitable,  there  is  none  that  doth  good, 
no  not  one.  Their  throat  is  an  open  fepuichre  ; 
with  their  tongues  they  have  ufed  deceit ;  the 
poifon  of  afps  is  under  their  lips :  whofe  mouth  is 
full  of  curfmg  and  bitternefs.  Their  feet  are 
fwift  to  fhed  blood.  Deftru&ion  and  mifery  are 
in  their  ways  :  and  the  way  of  peace  have  they 
not  known.  There  is  no  fear  of  God  before  their 
eyes."*  And  that  this  description  of  human  na- 
ture is  meant  to  comprehend  the  whole  of  man- 
kind, both  Jews  and  Gentiles,  is  evident  from  the 
connexion  in  which  it  (lands  with  the  Apoftle's 
argument  in  the  chapter  in  which  it  is  contained. 
Most  of  thofe  things  which  the  pride  and  van- 
ity of  men  have  dignified  with  the  title  of  virtue, 
the  fcriptures  reprefent  as  being,  not  only  empty 
and  worthlefs,  but  abominable  in  the  fight  of 
God  :  "  For  that  which  is  highly  efteemed  a- 
mong  men,  is  abomination  in  the  fight  of  God." f 
The  things  which  recommend  to  the  efleem  of 
men,  and  gain  the  friendfhip  of  the  world,  are 
not  only,  not  pleafing,  but  hateful,  in  the  fight 
of  God.  "Know  ye  not,"  faith  the  Apofile, 
"  that  the  friendfhip  of  the  world  is  enmity  with 
God  ?  Whofover  therefore  will  be  a  friend  of  the 
world,  is  the  enemy  of  God."}  Accordingly, 
the  fpirit  of  the  world  has  ever  been  oppofed  to 


Rom.  iii.jo— 18.    f  Luke  xvi.  15. v  %  James  iv.  4. 


44 

the  fpirit  of  Chi  ill :  And  the  apoftolic  prediction, 
"  Yea,  and  all  that  will  live  godly  in  Chrift  Jefus, 
fhall  fufferperfecution,"*  has  been,  in  a  greater 
or  lefs  degree,  fulfilled,  in  every  age  of  the  chrif- 
tian  church. 

The  fcriptures  teach  us,  that  there  is  not  the 
lead  difpofition  in  the  human  heart  to  return  unto 
God  :  but,  that  men  are  fo  obftinately  oppofed  to 
the  way  of  falvation  by  Chrift,  that  all  will  infal- 
libly perifh  unlefs  turned  by  almighty  power  and 
fovereign  grace.  Therefore  they  who  are  entitled 
to  the  precious  promifes  and  bleflings  of  the  gof- 
pel,  are  reprefented  as  being  "  born  of  the  fpir- 
it ;"+  and,  as  having  been  the  fubjects  of  a  new 
creation.  J  And  in  this  way  it  becomes  manifeft 
that,  "  it  is  not  of  him  that  willeth,  nor  of  him 
that  runneth,  but  of  God  thatfheweth  mercy."§ 

III.  It  hence  appears  that  the  chriftian  fyftem  of 
doctrine  is  not  only  exceedingly  diverfe  from  all 
others  ;  but,  that  it  is  a  fyftem  greatly  oppofed  by 
men,  yea,  with  the  whole  firength  of  the  human 
heart.  That  the  heart  of  man  is  naturally  oppo- 
fed, and  that  with  all  its  ftrength,  to  fuch  a  fyftem 
of  doctrine  as  this,  every  one  will  confefs,  who 
candidly  attends  to  the  feelings  of  his  own  mind. 
On  this  ground,  and  this  only,  it  is  that  Chrift 
faith,  "  No  man  can  come  to  me,  except  the  Fa- 
ther which  hath  fent  me  draw  him."||  And, 
"  Except  a  man  be  born  again,  he  cannot  fee  the 
kingdom  of  God."^~  On  this  ground,  tpo,  it  is 
that  the  Apoille  allerts  that  "  the  carnal  mind  is 
enmity  againft  God ;  and  is  not  fubject  to  the 
law  of  God,  neither  indeed  can  be  :  and,  that  they 
who  areinthe  flefh  cannot  pleafe  God."**  Hence 
it  is  that  fuch  unwearied  pains  are  taken  by  many, 
to  make  it  appear  that  no  fuch  doctrines  as  there 

*  a  Tim.  iii.  12.  ^  John  iii.  5.  %  Ephef.  ii.  10.  #Rom.ix.  16 
(I  John  vi.  44.    T  John  iii.  3.    **  Rom.  viii.  7,8. 


45 

are  contained  in  the  holy  fcripturcs.  And,  for 
the  fame  reafon  it  is  that  others,  on  finding  that 
fuch  indeed  are  the  doctrines  of  divine  revelation, 
reject  the  whole  as  a  mere  human  contrivance. 
However  unaccountable  it  be  that  men,  the  feel- 
ings of  whofe  whole  fouls  are  fo  thoroughly  op- 
pofed  to  fuch  doctrines,  mould,  nevertheless, 
without  a  divine  authority  for  it,  ever  have  urged 
them  as  abfolutely  neceffary  to  falvation  from  e- 
ternal  deftruction  ! 

The  natural  prejudice  of  the  human  heart  a- 
gainft  the  doctrines  of  chriftianity,  is  the  fource 
of  all  the  oppofition  which  has  ever  been  made  to 
it  in  our  world.  Had  the  holy  fcriptures  con- 
tained a  fyftem  of  doctrine  which  only  required  a 
facrifice  of  weaker  lufts  to  thofe  which  are  of 
greater  flrength  ;  and,  that  we  mould  give  up  a 
lefs  private  and  perfonal  intereft,  for  the  fake  of 
one  that  is  greater  ;  it  would  not  have  differed 
materially  from  other  religions  :  but,  would  have 
been  fo  congenial  to  the  feelings  of  the  human 
heart,  as  that  it  would  have  met  with  no  oppofi- 
tion from  men  ;  nor,  ever  been  perfecuted  by  the 
world.  But,  feeing  the  nature  of  chriftianity  is  fo 
exceedingly  diverfe  from  all  other  religions,  it 
was  prefently  difcovered  that  it  was  utterly  fub- 
verfive  of  all  others ;  and,  taught  that  all  other  reli- 
gions were,  not  only  empty  and  worthlefs,  but, 
even  abominable  in  the  fight  of  God.  Therefore 
it  was  that,  upon  its  general  promulgation,  the 
world  of  mankind  prefently  rofe  up  againfl  it. 
Hence  it.  is  that  the  arts,  the  learning,  and  the 
arms  of  the  world,  have  combined,  though  in 
vain,  to  fupprefs  and  root  it  out. 

These  things  being  taken  into  view,  it  cannot 
but  appear  that,  if  this  religion  do  in  fact  exift  on 
earth — if  there  be  men  whofe  hearts  and  lives  are 
really  brought  under   the  power  of  it — it  mud 


46 

have  been  originally  from  heaven.  And,  there 
muft  have  been  an  invifible  power  accompanying 
it,  unfpeakably  fuperior  to  all  the  ftrength  of  the 
natural  biafes  of  the  human  heart ;  and,  to  the 
united  force  of  the  wit,  the  learning,  and  the  arms 
of  the  world.  That  the  Bible  doth  ftill  exift, 
though  combated  far  beyond  what  any  other  book 
ever  has  been,  we  certainly  know.  That  it  doth, 
in  a  good  meafure,  command  the  affections  and 
lives  of  fome  of  mankind,  is  irrefiftibly  witneffed 
by  the  feelings  and  experience  of,  at  leaft,  a  few  : 
and,  the  evidence  of  its  power  over  their  hearts 
and  lives,  is  vifible  to  candid  obfervers.  The  fac- 
rifice  which  men  have  made  of  every  thing  which 
Is  naturally  dear  to  them,  in  a  caufe  which  is  per- 
fectly oppofed  by  every  bias  of  the  human  heart, 
ought  to  be  deemed  a  fufficient  and  valid  proof  of 
the  power  and  commanding  influence  of  this  molt 
excellent  religion. 

That  true  chriftianity,  a  religion  of  real  felf-de- 
nial,  hath  an  actual  exigence  on  earth,  in  the 
hearts  of  fome,  we  have  all  the  evidence  that  can- 
did minds  can  defire.  Befides  the  external  evi- 
dence we  have  that  this  religion  came  from  God, 
we  have  all  the  evidence  that  can  juflly  be  requir- 
ed, or  that  the  nature  of  the  cafe  will  admit,  of 
its  being  really  fo  wrought,  in  fome  inftances, 
into  the  hearts  and  affections  of  men,  as  to  have 
fuperior  influence  to  all  other  principles  whatev- 
er. When  we  attend  to  the  prejudices  of  human 
nature  againft  the  religion  of  Chrift,  on  the  one 
hand  ;  and  to  the  lives  of  the  apoilles  and  firfl 
propagators  of  chriftianity,  who  had  every  advan- 
tage to  judge  of  the  truth  of  thofe  facts  upon 
which  they  ventured  to  go  forth  and  preach  Je- 
fus,  and  the  refurrection,  on  the  other;  we  find 
no  reafon  left  to  fcruple  the  reality  of  this  religion, 
as  being  in  their  hearts,  and  the  power  of  it  over 


47 

their  lives.  Every  evidence  of  that  real  felf-de- 
nial  which  the  chf  iftian  religion  requires,  that  the 
nature  of  the  cafe  would  admit,  they  a&ually  ex- 
hibited to  the  world.  There  was  every  evidence 
that  could  reafonably  be  defired,  or  afked  for,  that 
they  in  fact  had  the  fulled  and  moil  perfect  cred- 
it in  thofe  do&rines  which  they  preached.  .  The 
facrifice  they  actually  made  of  every  thing  dear 
to  them  in  life,  and  of  life  itfelf,  in  defence  of 
thefe  doctrines,  was*  in  reality,  the  occafion  of 
multitudes  being  won  over  to  the  belief  of  them. 
This  conduct  in  a  caufe  which  calm  reafon  could 
not  but  approve,  and  to  which  every  paflion  and 
prejudice  of  human  nature  are  fo  flrongly  oppo- 
fed,  carried,  in  many  cafes,  irrefiftible  conviction* 
According  to  the  doctrines  which  they  taught, 
and  upon  the  principles  which  they  inculcated 
upon  the  world,  they  had  not  a  fmgle  motive 
drawn  from  any  private,  or  perfonal  intereft  of 
their  own,  relating  either  to  time,  or  eternity,  to 
influence  them  to  this  conduct,  and  to  thefe  facri- 
fices : — but,  on  fuppofition  of  their  pofleffing  a 
fpirit  of  real  felf-denial,  the  very  fpirit  of  the  gof- 
pel,  they  had  every  poffible  motive  to  animate 
them,  which  can  be  conceived  to  take  hold  of  a 
benevolent  mind,  and  influence  a  heart  which  ver- 
ily felt  the  power  of  that  religion  which  they 
preached.  Feeling  thofe  truths ;  and  pofleffing 
that  fpirit,  which  they  fo  zealoufly  pre  fled  upon 
others,  they  felt  an  intereft  at  flake  which  was 
unfpeakably  dearer  to  them  than  life,  and  which 
was  infinitely  fuperior  to  any  thing  whatever 
that  was  merely  private  and  perfonal.  While, 
on  the  other  hand,  without  the  moft  certain  and 
fatisfa&ory  evidence  of  the  reality  and  power  of 
that  holy  and  benevolent  religion  which  they 
taught,  they  could  not  but  know,  that  by  preach- 
ing Jefus  and  the  refurre&ion,  and  affirming  the 


4fi 

things  which  they  did  affirm,  they  actually  facri- 
iiced  every  intereft,  both  for  time  and  eternity, 
and  that  with  not  the  leaf!:  profpect  of  any  thing 
better  to  themfelves  than  the  vengeance  of  angry 
heaven,  and  of  woful  difafler  and  difappointment 
to  all  thofe  whom  they  profelyted  to  the  belief  of 
it.  This  being  the  cafe,  will  candour  admit  a 
doubt  that  the  Apoflles  and  primitive  preachers 
of  chriflianity,  felt  the  power  of  that  holy  and 
felf-denying  religion  which  they  taught  to  others! 
Can  the  creduloufnefs  of  incredulity  itfelffuppofe 
it  poiTible  that  men  can  be  brought  to  facrifice 
every  thing  that  is  dear  to  them  in  fupport  of  a 
known  falfehood,  without  a  profpect  of  any  thing 
better,  either  to  themfelves,  or  others  on  whom 
they  may  impofe,  than  indignation  and  wrath, 
tribulation  and  anguifh  ! 

It  will  be  of  no  avail  to  urge,  on  the  other 
hand,  that  others  befides  the  Apoflles  and  difci- 
ples  of  Chrift,  have  made  a  facrifice  of  even  life 
itfelf,  in  other  and  very  different  caufes.  Various 
motives  may  concur,  and  fuch,  too,  as  are  fitted 
to  influence  the  carnal  and  natural  heart,  to  ef- 
poufe  almofl  any  other  caufe  than  that  of  real 
chriflianity ; — and,  when  efpoufed,  to  fupport  and 
defend  it  at  the  hazard  of  life  itfelf.  But,  not  fo 
as  to  the  religion  of  the  Lord  Jefus  :  for,  in  the 
firfl  cordial  embracing  of  this,  every  other  in- 
tereft, every  thing  that  is  dear  to  the  carnal 
mind,  is  neceifarily  given  up.  That  there  fhould 
be  hypocrites  in  this  religion,  and  falfe  profeflbrs 
of  it,  is  not  at  all  to  be  wondered.  This  was 
foretold,  both  by  Chrift  himfelf,  and  by  his  A- 
poftles.  Where  there  is  a  true  religion,  it  is  not 
at  all  ftrange  that  there  fhould  be  counterfeits. 
A  counterfeit  always  fuppofes  there  is  a  true. 
But  that  men  fhould  counterfeit  that  which  never 
was,  and  which,    upon  the  principles  of  our  op- 


49 

pofers,  never  can  be,  and  this  at  the  hazard,  and 
the  lofs  of  every  thing  dear  to  them  in  life,  and 
of  their  eternal  intereft  too,  is  what  can  be  ac- 
counted for  on  no  principles  whatever,  which 
were  ever  known  to  exift  in  human  nature,  and 
to  influence  it. 

Hence  it  appears  that  the  evidence  of  the  ex- 
iftence  of  real  chriftianity  on  earth,  cannot  reafon- 
ably  be  difputed.  There  is  all  the  evidence  of 
this  which  the  holy  fcriptures  themfelves  teach  us 
to  look  for ;  or,  which  could  rationally  be  ex- 
pected on  fuppofition  of  the  truth  and  verity  of 
every  thing  contained  in  the  facred  oracles. 

Thus,  is  the  way  now  prepared  for  us  to  attend 
more  particularly  to  the  evidence  of  the  divine  or- 
igin of  chriftianity,  arifmg  from  its  exiftence  on 
earth. 

I.  Nothing  can  be  more  unreafonable  than 
to  fuppofe  that  fuch  a  fyftem  of  religion  as  that 
contained  in  the  holy  fcriptures,  mould  ever  have 
been  invented  and  propagated  by  man. 

There  are  many  things  pertaining  to  chriftian- 
ity which  fo  far  furpafs  the  wifdoin  of  men  as,  at 
once,  to  (how  that  they  could  not  have  been  of  hu- 
man invention.  No  man,  of  himfelf,  would  ever 
have  thought  of  God's  being  manifeft  in  flefh, 
and  becoming  a  facrifice  for  fin.  None  could 
have  devifed  a  way  in  which  mercy  and  truth 
fhould  meet  together ;  and,  righteoufnefs  and 
peace  kifs  each  other. 

But,  afide  from  the  utter  abfurdity  of  fuppo- 
jing  thefe  great  and  marvellous  things  to  be  the 
fruit  of  human  device  ;  it  is  perfectly  contradic- 
tory to  every  known  principle  of  human  nature 
to  fuppofe  that  a  religion,  which  oppofeth  every 
bias  of  the  human  mind  ;  and,  which  is  refilled 
and  oppofed  by  the  whole  ftrength  of  the  heart  \ 

H 


5° 

Hi  i 

mould  have  been  of  mere  human  invention* 
Who  can  imagine  that  man  mould  ever  have  been 
the  author  of  a  religion  fo  every  way  fitted  to 
abafe  the  pride  of  all  hearts-— a  religion  which  af- 
cribes  that  very  character  to  God  to  which  the 
heart  of  man  is  fo  ftrongly  oppofed  ;  and,  which 
fo  fully  yields  all  thofe  claims  to  the  Deity,  which 
are  the  fource  of  the  whole  controverfy  which 
men  have  with  God  £ — Who  could  fuppofe  that 
it  mould  ever  enter  into  the  heart  of  man  to  in- 
vent, and  entertain  one  thought  of  propagating, 
fuch  a  religion  as  this  \  and  that  without  arms, 
without  evidence,  and  without  one  qualification 
in  it  to  recommend  itfelf  to  the  wifhes  of  the  heart, 
and  to  the  tafle  of  the  world  !  Is  it  fuppofeable 
that  any  man,  or  fet  of  men,  mould  endeavor  to 
palm  fuch  a  religion  as  this  upon  the  world  ;  and 
that  too  by  divine  authority,  and  in  the  name  of 
the  Lord,  when  they  knew  the  whole  to  be  a 
grofs  impofition,  and  a  mod  palpable  forgery  ; 
and,  all  this  at  the  hazard  of  every  thing  which  is 
dear  in  life  \  and,  then  fufpend  their  own  eternal 
all  upon  its  truth,  fubjecting  themfelves  to  the 
everlafling  curfe  of  God  for  not  cordially  com- 
plying with  it,  and  embracing  it  as  the  only  fa- 
ving  truth  !  Surely  it  requires  a  much  greater 
flretch  of  faith  to  believe  this,  than  to  give  the 
fulled  credit  to  chriflianity  upon  the  evidence  it 
actually  hath  for  its  fupport. 

II.  If  any  one  of  mankind  be  ever  brought  cor- 
dially to  embrace  this  religion,  and  imbibe  the 
fpirit  ofit,  it  mud  be  by  the  influence  of  a  power 
foreign  from  his  own,  and  fuperior  to  it.  It  can- 
not be  denied  that  the  hearts  of  men  are  wholly 
oppoied  to  chriflianity,'  when  confidered  in  that 
light  in  which  the  paffages  referred  to,  in  the  pre- 
ceding parts  of  this  difcourfe,  mod  naturally  re- 
prefent  it.     All  this  oppofition  of  heart  mud   be 


51 

overcome  before  any  one  will  embrace  this  reli- 
gion, and  reft  his  eternal  all  upon  it.  If,  there- 
fore, it  be  overcome,  it  muft  be  by  a  power  fupe- 
rior  to  that  of  man,  operating  againft  the  whole 
ftrength  of  the  human  will  and  inclination ; 
bringing  mail  to  give  up,  both  for  time  and  eter- 
nity, every  thing  that  is  dear  to  the  natural  heart ; 
and,  that  too,  for  the  fake  of  an  interelt  to  which, 
before,  it  was  entirely  oppofed.  The  power 
which  produceth  fuch  an  effect  as  this,  and  that 
under  fuch  circumftances,  and  agamft  fuch  great 
and  manifold  oppofition,  cannot  be  fcrupled  to 
be  divine  : — "We  might  with  as  much  reafon  de- 
ny the  power,  which  produced  our  natural  exif- 
tence,  to  be  almighty  and  divine.  This  argu- 
ment muft  be  conclusive,  if  it  be  once  admitted 
that  the  chriltian  fyftem  of  doctrine  exhibits, 
both  the  character  of  God,  and  of  man,  in  colours 
which  are  ungrateful  to  the  human  heart  ;  and, 
the  terms  of  pardon  and  acceptance,  together  with 
the  penalty  upon  which  we  are  required  to  com- 
ply with  them,  in  fuch  a  light  as  to  be  refilled 
and  repelled  by  the  whole  force  of  human  inclina- 
tion. 

III.  That  fuch  a  religion  as  this  mould  get 
footing  on  earth,  and  maintain  its  ground  in  every 
age,  and  that  in  oppofition,  both  to  the  whole 
current  of  human  inclination  and  defire,  and  to 
the  united  exertions  of  the  wit,  the  learning,  and 
the  arms  of  the  world — and,  that  it  mould  be  pro- 
pagated, too,  without  the  aiTiftance  of  any  exter- 
nal force  whatever  ;  certainly  witneffeth  a  power 
above,  and  fuperior  to,  that  of  the  whole  world. 
Not  even  the  exiftence  of  the  world,  the  mining 
of  the  fun,  the  falling  of  the  rain,  and  the  pro- 
ductions of  the  earth,  are  a  clearer  demonflra- 
tion  of  a  divine  hand,  an  almighty  power,  than 
this.     When  we  confider  human  nature,  what  it 


52 

is  ;  and,  the  world  of  mankind,  what  they  are, 
and  what,  in  all  ages  they  have  mown  themfelvc  s 
to  be ;  if  we  can  behold  chriflianity,  fuch  as  the 
Bible  reprefents  it,  actually  exifting  on  earth  ; 
we  have  as  clear  and  full  evidence  of  the  power 
and  prefence  of  God,  as  Mofes  had  when  he  faw 
the  bum  on  fire  and  not  eonfumed.  Such  a  reli- 
gion, wrought  into  the  hearts  of  men,  and  achurch 
formed  of  men  of  this  fpirit,  and  prefer  ved  amidfl 
all  the  oppofuion  it  has  met  with  in  every  age  ; 
is  as  finking  a  testimony  of  the  prefence  and  pro- 
tection of  the  God  of  heaven,  as  was  exhibited  in 
Ifrael,of  old,  by  the  pillar  of  cloud  by  day  and 
fire  by  night. 

The  exiflence  of  chrifHanity,  fuch  as  the  holy 
fcriptures  really  reprefent  it  to  be,  in  fuch  a 
world  as  this,  and  amidfl  fuch  a  vafl  variety  of 
great  ar.d  flrong  oppofition  as  is  made  to  it  ;  is 
an  effect  to  which  nothing  but  an  almighty  pow- 
er is  adequate  as  a  caufe.  It  may  be  faid  that 
this  is  an  effect  which  nothing  but  an  almighty 
power  could  produce,  with  at  leqjl  as  much  truth 
and  -propriety  as,  the  exiflence  and  revolutions  of 
the  heavenly  bodies.  Let  any  one  fee,  and  un- 
derftand,  what  the  truths  and  doctrines  of  chrif- 
tianity  really  are — what  is  required  of  man,  and 
upon  what  penalty — what  the  nature  of  the  good 
is,  which  it  offers,  and  upon  what  terms  and 
with  what  a  temper  only  it  can  be  enjoyed  :  and, 
on  the  other  hand,  have  a  proper  underflanding 
of  human  nature,  and  of  the  human  heart,  as 
they  really  are,  and  are  abundantly  reprefented  in 
the  word  of  God  :  how  could  he  but  be  con- 
vinced that,  to  bring  the  whole  foul  of  man  un- 
der the  power  and  influence  of  this  religion,  and 
fave  finners  with  fuch  afalvation,  as  this,  muft  of 
necefhty  be  a  work  proper  and  peculiar  to  God. 


5Z 

In  the  exiftence  and  prefervation  of  a  church, 
formed  out  of  fuch  materials  as  the  chriftian 
church  is  formed,  the  Deity  makes  his  power 
and  glory  known.  This  is  the  way  in  which  the 
ETERNAL  THREE  in  heaven  do  give  and  in 
every  age  of  the  chriftian  church,  have  given, 
teftimony  to  the  truth  of  chriftianity.  This  is 
God's  feal  to  his  own  holy  truth,  fet  on  men's 
hearts  : — The  fignature  of  a  divine  hand — a  fig- 
nature  which  proclaims  its  author  to  be  divine. 

IMPROVEMENT. 

i.  We  may,  hence,  learn  the  nature  of  that 
witnefs  which  believers  have  in  themfelves.  Af- 
ter the  apoftle  had  mentioned  the  ftrong  and 
remarkable  teftimony  which  is  given  to  the  truth, 
that  yefus  is  the  Chrift  \  he  immediately  adds, 
"  He  that  believeth  on  the  Son  of  God,  hath  the 
witnefs  in  himfelf."  If  the  exiftence  of  chrifl- 
ianity on  earth  be  God's  witnefs,  to  the  world, 
of  its  divine  origin;  how  much  more  convincing 
and  irrefiftible  will  the  teftimony  be,  to  him 
in  whom  Chrift  is  formed,  and  on  whofe  heart 
God  has  feaied  the  truths  of  his  holy  and  excel- 
lent religion !  The  chriftian  has  as  real  evi- 
dence, in  proportion  to  the  ftrength  of  his  faith 
and  the  degree  of  grace  of  which  he  is  pofTefled, 
of  having  been  the  fubjecT:  of  a  new  creation, 
and  of  that  almighty  influence  which  the  holy 
fcriptures  attribute  to  the  divine  Saviour  ;  as 
he  hath  from  his  natural  exiftence,  of  the  being 
of  the  one  eternal  God.  That  chriftianity  is  a 
glorious  reality,  and,  that  Jefus  is  the  Chrift,  may 
be  as  clearly  inferred  from  the  new  nature  which 
is  formed  in  him  -y  as  the  being  and  power  of 
God  may  be,  from  his  firft  and  originaj  creation. 


54 

It  cannot  be  unreafonable  to  fuppofe  that  the 
moral power 's,  which  are  by  far  the  fuperior  part  of 
man,  are  fufceptible  of  as  clear  a  knowledge,  as 
lively  a  fenfe  of  the  perfections  of  the  glorious 
God,  as  the  mere  intellectual  faculty.  Nor,  is  it  to 
be  conceived  that  the  Deity  cannot  communicate 
the  knowledge  of  himfelf  to  thefe,  in  as  clear  and 
convincing  a  manner,  as  to  the  other.  We,  all 
of  us,  know  that  certain  perceptions,  of  which  we 
are  the  fubje&s,  are  more  fenfible,  ftrong,  and 
vivid,  than  any  which  are  obtained  by  mere  rea- 
foning  and  argumentation.  It  would  be  unfup- 
pofeable,  that  that  part  of  man  by  which  he  is  pe- 
culiarly capable  of  enjoying  God,  and  being  hap- 
py in  him,  mould  neverthelefs  be  unfufceptible  of 
as  clear  and  convincing  a  knowledge  of  him,  as 
that  faculty  in  which  there  is,  really,  no  enjoy- 
ment. But,  the  communication  of  that  knowl- 
edge of  God  in  which  he  is  enjoyed,  and  which 
is  eternal  life,  is  wholly  in  and  through  Chrift. 
Therefore,  the  apoftle,  fpeaking  of  chriflians, 
faith,  "  But  we  all  with  open  face,  beholding  as 
in  a  glafs  the  glory  of  the  Lord,  are  changed  into 
the  fame  image,  from  glory  to  glory  as  by  the 
fpirit  of  the  Lord."*  On  this  ground  it  is  that 
our  Saviour  faith,  "  The  fheep  hear  his  voice— 
that  they  know  his  voice — that  he  knows  his  fheep, 
and  is  known  of  his — that  his  fheep  know  his 
voice,  and  follow  him."f  He  that  believeth  on 
the  Son  of  God  as  really  feels  the  power  of  chrif- 
tianity,  feeding  and  fupporting  a  life  to  which, 
before,  he  was  an  utter  ftranger  ;  as  he  feels  his 
natural  life  fupported  by  that  almighty  power 
which  originally  gave  him  his  exigence.  Here, 
then,  is  the  ground  of  what  the  Apoftle  after- 
wards faith,   as  an   inference  from   his  preceding 


*  2  Cor.iii.i8.  f  John  x.   4,14,27. 


55 

reafonings, "  And' we  know  that  we  are  of  God* 
and  the  whole  world  lieth  in  wickednefs."  J 

2.  We  may  fee,  by  what  has  been  faid  on  the 
fubjecl:,  that  the  evidence  of  the  divine  origin  of 
chriftianity,  is  not  at  all  weakened  by  the  exift- 
ence  of  other  religions  upon  earth. 

Christian  it  y  is  a  religion  of  pure  felf-denial ; 
fumifhing  no  one  motive  capable  of  influencing 
the  natural  heart  to  efpoufe  and  embrace  it.  All 
other  religions,  and  religious  fyftems,  in  fome 
way  or  other,  feed  the  pride,  and  flatter  the  hopes, 
and  the  expectations,  of  the  flefnly  mind — prom- 
ifing  a  good,  either  in  this  world,  or  in  that 
which  is  to  come,  which  is  fuited  to  the  tafte,  and 
fitted  to  allure  the  wifhes,  of  the  natural  man  : — 
As  all  religions  of  human  invention  ever  have 
done,  and  will  do.  Nor,  is  it,  even  in  the  nature 
of  things,  fuppofeable  that  man,  mould  ever  de- 
vife  a  religion  of  a  different  complexion,  and  in 
no  way  whatever  fuited  to  one  bias  or  inclination 
of  his  heart.  No  man  would  ever  devife  a  reli- 
gion which,  in  every  view,  is  utterly  ungrateful 
to  his  own  heart ;  fufpend  all  his  hopes  for  time 
and  eternity  upon  it ;  and  then  palm  it  upon  the 
world  as  a  revelation  from  God,  and  that  when 
he  knew  that  th£  Lord  had  never  fpoken  to  him. 
The  fuppofition  of  the  poffibility  of  this,  contra- 
dicts every  known  principle  of  human  nature. 

It  cannot  be  thought  ftrange  that  religions, 
and  religious  fyftems,  which  have  nothing  of  the 
nature  of  true  felf-denial  in  them — which  are  fuit- 
ed to  the  tafte  of  the  world,  and  congenial  to  the 
feelings  of  the  human  heart — which  promife  a 
good  hereafter,  of  a  nature  fitted  to  attract  the 
wifhes,  and  win  the  defires  of  the  carnal  mind ; 
fhould  eafily  find  advocates  amongft  men.     Ae- 


1  i  John  ?.  19. 


_5<S_ 

cordingly,  they,  in  every  age,  have  been  the  mod 
popular  preachers,  who,  in  their  public  inftruc- 
tions,  have  dwelt  lead  upon  thofe  doctrines  of 
chriftianity  to  which  the  proud  and  felfifti  heart 
is  moft  fenfibly  oppofed.  However  long,  there- 
fore, religions  of  a  different  complexion  from  that 
which  is  exhibited  in  the  gofpei  of  Chrift,  may 
have  exifted  among  men  ;  and,  to  whatever  de- 
gree they  may  have  prevailed  ;  neither  their  ex- 
iftence,  nor  their  prevalence,  do  at  all  diminifh 
the  evidence  of  chriftianity  arifing  from  its  exift- 
ence  on  earth.         Nor, 

3.  Is  the  grofs  perverficn,  which  has  been  made 
of  chriftianity,  and  of  its  doctrines,  any  juft  or 
folid  objection  againft  the  truth  and  divinity  of 
them.  When  we  confider  the  nature  of  chriftian- 
ity, and  obferve  how  evidently  it  is  fitted  to  abafe 
the  pride,  and  to  repel  and  combat  every  wifh,  of 
the  carnal  heart ;  and  reflect,  at  the  fame  time, 
that  it  carries  a  ftrength  of  evidence  which  can 
hardly  fail  of  compelling  the  belief  of  many,  in 
its  divine  original  ;  it  will  be  but  natural  to  ex- 
pect that,  even  among  its  profeftdd  friends,  every 
invention  of  the  human  heart  mould  be  employed 
to  pervert  it  from  its  original  fimplicity  and  de- 
fign ;  and,  to  accommodate  its  doctrines  to  the 
tafte  of  the  world,  and  to  the  feelings  and  the 
wifhes  of  men  : — For,  this  is  the  only  way  in 
which  many  imagine  that  chriilianity  will  ever 
be  caufed  to  fpread  over  the  earth,  and  gain  the 
friendfhip  of  mankind. 

The  difference  of  opinion,  therefore,  which 
prevails  among  thofe  who  go  under  the  general 
denomination  of  chriftians,  furnifheth  no  juft,  or 
folid,  argument  againft  the  divine  origin  of  the 
chriftian  fyftem  of  doctrine  ; — efpecially,  when 
we  take  into  confideration  the  many  predictions, 
contained  in  the  gofpei,  of  grofs  errors  and  her- 


57 

efies  which  fliould  fpring  up  in  what  is  called  the 
chriftian  church,  in  the  latter  day  : — For,  there 
are  more,  and  far  greater,  motives  to  the  felflfh 
and  carnal  heart,  to  pervert  the  holy  fcriptures, 
than,  any,  or  all  other,  writings  whatever. 

4.  It  appears,  further,  from  what   has  been 
faid  upon  the  fubjecl,  that  they  who  putfuch  con- 
ftru&ions  upon  the  chriflian  fyftem,  as  take  away 
the  nature  of  the  felf-denying  doctrines  of  it,  lofe 
thereby  fome  of  the  nobleft   and  beft  evidences 
of  its  divine  original.     Were  not  the  whole  cur- 
rent of  the  doctrines  of  chriftianity  of  a  felf-deny- 
ing nature,   and    every   way  fitted  to  abafe  the 
pride,  and  flain  the  glory  of  man  ;  it  could  not 
be  that  they  mould  ever  have  come  from  God  ; — 
or,  that  it  ever  mould  have  met  fo  flrong  an  op- 
position from  men.     No  religion  can  come  from 
God  to  a  degenerate  world,  which    doth  not  di- 
rectly and  ftrongly  oppofe  the  corrupt  and  depra- 
ved inclinations  of  men.  •  Whatever  allures  the 
wi(hes,  and    flatters  the  pride  and  vanity,  of  the 
human  heart,  we  may  at  once  be  certain,  is  from 
fome  different  fource.     Were  it  not  that  the  chrif- 
tian fyftera  of  doctrines  is  wholly  of  a  felf-denying 
nature,  there  would  be  no  neceility  of  any  real, 
eflentiai  change  of  temper  in  men,  in  order  to  the 
fulled  enjoyment  of  all    the  bleihngs  it  could 
promife.     And,  therefore,   the  neceility  of  the 
new  birth,  fo  much  infilled  on  by  Chrift  and  his 
Apoftles,  would  be  wholly  done  away.     Did  not 
the  religion  of  Chrift  require  a  temper  of  mind 
friendly  to  a  common,  general  intereft  and  good, 
and  that   in  preference  of  any  private,  perfonal 
intereft  whatever,  and  in  oppofition  to  it ;  it  nev- 
er could  form  the  heart  to  relifK  and  enjoy  the 
good  of  God's  kingdom,  reconcile  it  to  his  gov- 
ernment, or  affimilate  us  to  Him  who,  though  he 


5« 

was  rich,  yet  for  his  people's  fake  became  poor, 
that  they  through  his  poverty  might  be  made 
rich. 

They,  then,  who  teach,  for  gofpel  truth,  a  fyf- 
tem  of  doctrine  and  fentiments  accommodated  to 
the  tafte  of  the  world,   and  fitted  to  cherifh  the 
hopes,  conciliate  the  feelings,  and  flatter  the  ex- 
pectations, of  the  depraved,  natural  heart ;  give 
great  advantage  to  their    hearers  for  fuppofing 
that  chriftianity  itfelf,    like  other  religions,  is  but 
of  mere  human    invention.     For,    according  to 
fuch  a  conitruction  of  the  chriftian  religion,  it 
doth  not  materially  differ,  in  its  nature,  from  oth- 
er religions,  which   have  been  invented  by  men  : 
Nor,  is  there  any  thing  left  in  it  diflinguifhing  it 
to  be  divine. 

5.  They  who  have  not  the  internal  witnefs  of 
the  power  and  divinity  of  chriftianity,  are  con- 
tinually expofed,  whatever  their  fpeculations  at 
prefent  are,  to  be  led  away  with  the  error  of  the 
wicked.  When  the  love  of  the  truth  is  not  in  the 
heart,  the  ear  will  be  eafily  lent  to  the  fuggeflions 
of  error  ;  and,  men  will  liften  with  eagernefs  to 
every  doctrine  and  fentiment,  which  appear  more 
flattering  to  the  hopes,  and  congenial  to  the  feel- 
ing?, of  their  own  vicious  and  depraved  hearts, 
than  the  plain,  unadulterated  truths  of  the  gof- 
pel. Whatever  is  flattering,  will  prefently  ap- 
pear plaiifible  :  and,  when  error  appears  plaufi- 
b!e,  it  will  foon  gain  credit.  However  firmly 
men  may  fuppofe  themfelves  to  be  eftablimed  in 
the  belief  of  the  doctrines  of  divine  revelation  ;  if 
the  truths  of  the  glorious  gofpel  are  not  wrought 
into  the  affections  of  their  hearts,  they  have  no  fe- 
curity  againft  b^ing,  "  toffed  to  and  fro,  and  car- 
ried about  with  every  wind  of  doctrine,  by  the 
Height  of  rheri,    and  cunning  craftinefs,  whereby 


59 

they  lie  in  wait  to  deceive."*  For,  they  are 
without  that  "  hope  which  is  as  an  anchor  of  the 
foul,  both  fure  and  ftedfaft,  and  which  entereth 
into  that  within  the  vail,  whither  the  forerunner 
is  for  his  people  entered. "f 

Let  none,  then,  imagine  that  they  have  any 
fecurity  with  refpecl  to  their  eternal  flate,  or  that 
they  are  in  any  meafure  entitled  to  the  bleffings  of 
the  gofpel,  until  they  feel  the  glorious  truths  of  it 
written  in  their  minds,  not  with  ink,  but  by  the 
fpirit  of  the  living  God;  and,  their  hearts  form- 
ed to  a  relifli  of  the  felf-denying  doctrines  of  it, 
and  a  joy  in  them.  If  they  have  this  witnefs,  it 
will  vield  them  an  abundant  fusport  under  terrm- 
tations  and  trials*  It  will  carry  them  above  the 
frowns,  and  the  flatteries  of  the  world  ;  and,,  will 
raife  them  above  the  fears  of  men,  and  of  death. 
This  love  of  the  truths  of  the  gofpel,  forms  an 
union  with  the  glorious  fum  of  all  being  and 
good,  which  can  never  be  difTolved  :  enabling 
him  who  poflefTeth  it,  to  fay  with  the  Apoflle, 
"  For  I  am  perfuaded,  that  neither  death,  nor 
life,  nor  angels,  nor  principalities,  nor  powers, 
nor  things  prefent,  nor  things  to  come,  Nor 
height,  nor  depth,  nor  any  other  creature,  fhaH 
be  able  to  fepaiate  us  from  the  love  of  God  which 
is  in  Chrift  Jefus  our  Lord."§ 

6.  What  has  been  faid  on  this  fubjecl  gives 
us  to  fee  how  real  chriflianity  in  the  heart,  arms 
and  fortifies  againft  the  cavils  and  fubtilties  of 
infidels.  Were  there  never  a  conviction  of  the 
truth  of  the  chriftian  doclrine  wrought  into  the 
minds  of  men,  fuperior  to  that  which  arifes  from 
the  exhibition  of  its  external  evidence  to  the  mere 
intellectual  faculty  ;  how  liable  would  men  be  to 
continual  wavering,  to  doubt,  and  to  (kepticifm  ! 
Therefore  it  is  common  for  men,    who    have  no 

*  Ephef.  iv.  14...    f  Heb.vi.  19,  20.     §  Rom.  viii.  38,  39. 


6o 

other  than  a  fpeculative  belief  of  the  truth  of 
chriftianity,  to  be  fo  often  tofied  to  and  fro,  and 
driven  about  by  every  wind  of  doctrine. 

But,  they  who  have  the  truths  of  our  holy  re- 
ligion wrought,  by  an  invifible  and  almighty 
power,  into  the  affections  of  their  hearts,  have 
a  perception  and  difcernment  of  them,  which 
cannot  be  eradicated  by  the  fubtilty  of  reafoning 
and  argumentation.  Were  not  this  the  cafe,  how 
liable  would  chriftians,  of  weaker  natural  powers, 
be  to  fall  a  prey  to  the  fubtile  fophiftry  of  the 
enemies  of  this  holy  religion  !  But,  true  chriftians 
have  that  Jhield  of  faith  which  is  fufficient  to 
quench  all  the  fiery  darts  of  the  wicked.  They 
have  that  fenfe  of  heart  of  the  glory  and  excel- 
lency of  Chrift,  and  of  the  reality  and  power  of 
that  divine  truth  which  is  contained  in  the  holy 
fcriptures,  which  none  of  the  fubtile  objections 
of  its  enemies  can  eradicate,  or  efface.  In  pro- 
portion to  the  being  and  prevalence  of  this  reli- 
gion in  their  hearts,  they  can  no  more  be  perfua- 
ded  that  there  is  not  a  glorious  reality  in  it,  than 
they  can  that  the  fun  doth  not  mine,  or  that  hon- 
ey is  not  fweet.  They  may  as  foon  give  up  the 
evidence  of  the  Being  of  a  God,  arifing  from  the 
viable  creation,  as,  of  the  truth  and  power  of 
chriftianity,  arifing  from  that  new  and  lively  and 
entertaining  fenfe  of  divine  things,  to  which  they 
feei  themfelves  to  have  been  formed  under  the 
influence  of  it. 

So  mighty  and  glorious  is  the  power  of  chrif- 
tianity, to  preferve  and  keep  all  thofe  into  whofe 
hearts  it  is  once  wrought  by  the  power  of  God. 
That  fame  glorious  caufe,  which  firlt  produceth  a 
cordial  belief  in  this  glorious  fyftem  of  divine 
truth,  never  ceafeth  its  operation  :  And,  thus 
chriftians  are  kept,  by  the  power  of  God,  through 
faith,  unto  fal ration.     Amen. 


ac 


*  '^"»'»-    — *—i  « 


'jt^jji.* 


The  Church  of  Chrift  effcntially  the  fame,  in  all  Ages. 


/ 

A  SERMON,  by  JOHN  STEVENS,  Paflor  of 
a  church  in  New-Marlborough,  Commonwealth 
of  Maffachufetts. 


EPHESIANS    1.  22,  23, 

And  hath  put  all  things  under  his  feet,  and  gave  him 
to  be  the  head  over  all  things  to  the  church,  which 
is  his  body,  the  fulnefs  of  him  that  fillet  b  all  in  all. 

IT  is  obfervable,  that  tbe  holy  fcriptures  agree 
in  this  great  and  fundamental  do&rine,  that 
Christ  Jesus,  the  mediator,  is  the  foundation  of 
a  glorious  building  of  God,  called  the  church  ; 
which,  by  another  fcripture  metaphor,  is  called 
the  body  of  Chrift.  As  in  our  text,  fo  alfo  in 
Col.  i.  18.  And  he  is  the  head  of  the  body,  the 
church.  This  metaphor  is  taken  from  the  natu- 
ral body,  confiding  of  many  members,  united  to 
one  common  head. 

Again  :  It  may  be  obferved,  that  our  text 
fpeaks  of  Chrift  and  his  church,  in  a  general  fenfe  ; 
And  gave  him  to  be  head  over  all  things  unto  the 
church.  This  appears  to  be  the  plain  and  natu- 
ral idea  contained  in  the  text — And  hath  put  all 
things  under  his  feet :  i.  e.  Chrift  is  feated  upon 
the  throne  of  the  univerfe,  and  all  things  are  made 


62 

fuhject  to  his  difpofal.  Thefe  expreflions  imply, 
that  Chrift  is  the  only  foundation,  on  which  the 
church  of  God  is  built.  He  has.  redeemed  it,  he 
fanclifies  it  ;  and  it  is  he  who  gives  forth  laws, 
prefcribes  the  rules  and  regulations  of  his  houfe. 
The  text  fays  that  he  is  the  head  over  all  things — 
Every  order  of  intelligent  creatures  is  fubjected 
to  him,  as  the  head  of  the  church:  Angels,  au-t 
thorities,  and  powers  being  made  fubjeel  unto  him. 
Every  thing  that  appertains  to  the  .  church,,  as 
laws,  ordinances,  privileges,  advantages  and  pro- 
tection, come  from  Chrift. 

And  this  is  not  reftricted  to  any  part  of  Chrift' s 
church,  in  any  particular  period  of  time,  or  in 
any  particular  nation  ;  but  he  ever  has  been,  Mill 
is,  and  ever  will  be  the  fame  to  his  church.  This 
Is  intimated  in  the  laft  claufe  of  the  text — The 
ftdnefs  of  him  that  fJlcth  all  in  all :  That  is,  Chrift 
is  the  infinite  fource,  from  which  flows  all  poflible 
good  and  blefiednefs  to  the  church,  both  in  time 
and  eternity.  Heb.  xiii.  8.  Jefus  Chrift  y  the  fame 
ycjhrday,  and  today,  and  forever. 

From  the  text,  thus  explained,  the  following 
doctrine  arifes ;  that  Chrift  jefus  never  has  had, 
and  never  will  have  out  one  church  here  on  earth. 
Or,  if  it  be  more  intelligible,  the  chrijiian  church, 
i'o  called,  is  only  a  continuance  and  extenfion  of  the 
Jevjijb  church. 

In  order  to  derive  further  light  and  advantage 
from  the  fubject  before  us,  the  following  method 
is  propofed  ;  i.  To  explain  the  doctrine  ;  2.  To 
prove  it ;  and  3.  To  anfwer  fome  objections  which 
may  be  railed  againft  it. 

1.  It  is  propofed  to  explain  the  doctrine.  And 
when  1  fay,  that  Chrift  never  has  had,  and  never 
will  have  but  one  church  on  earth  ;  1  mean  to  be 
underllood,  that  he  has  but  one  vifible,  conflic- 
ted, organized  body  of  people,  which  he  will  own 


«3 

i 

as  his  true  church.  Churches,  among  the  differ- 
ent nations,  at  different  times  and  places,  and  un- 
der different  difpenfations,  are  only  parts  of  the 
general  or  univerfal  church.  For  inftance  ;  all 
the  collective  bodies  of  people,  who  ever  have 
been,  under  divine  direction,  formed  into  a  church 
ftate,  or  who  ever  fhall  be  thu~  formed,  till  time 
fhall  be  no  more,  are  only  parte  of  the  great  whole 
of  Chrift/s  vifibie  family  here  on  earth. 

Christ  never  has  had  but  one  foundation  and 
conftitution  for  his  church.  Therefore,  all  thofe 
collections  of  people,  who  may  be  denominated 
churches ;  but  who  are  not,  as  to  effentials, 
formed  and  eftablifhed,  /according  to  the  confti- 
tution, rules  and  orders,  which  Chrift  has  given ; 
cannot,  with  any  propriety,  be  faid  to  belong  to 
his  church.  Such  are  bodies  formed  by  the  in- 
vention of  men.  So,  on  the  other  hand,  it  is  un- 
doubtedly the  cafe,  that  fome  particular  branches 
b*f  Ghrifl's  church  mav  degenerate,  become  aw- 
fully  corrupt,  and  forfake  the  real  foundation  ox 
God's  church,  to  fuch  a  degree,  as  entirely  to 
unchurch  themfelves.  But  thefe  things  do  not, 
in  the.leaft,  militate  againll  the  idea,  that  Chrift 
has  a  vifibie  church  in  the  world,  formed  and  ef- 
tablifhed, in  fome  good  meafure,  agreeably  to 
divine  requirement. 

Again  ;  when  I  fay,  that  the  church  of  Chrift 
is  continued,  from  the  old  to  the  new  difpenfa- 
tion,  I  mean  to  be  underftood  that  the  Jewifh 
church  and  the  chriflian,  as  to  effentials,  are  the 
fame.  The  believing  Jews,  who  held  faff  their 
integrity  in  God,  and  belief  in  the  Mefliah  to 
come,  continued  to  be  his  church,  until  and  after 
the  coming  of  Chrift.  And  the  Gentiles,  who 
embraced  chriftianity,  were  grafted  into  the  Jew- 
ish church,  as  an  old  flock  \  and  fo  Jews  and 
Gentiles  became  one  body,  called   the  Chriflian 


64 

church.  This  church  has  continued  ever  fince 
its  firft  formation,  and  will  continue,  effentially 
the  fame,  until  time  fhall  be  no  more.  All  the 
difference  which  can  be  found,  between  God's 
church  of  old,  and  the  Chriftian  church,  confifts 
in  external  modes  and  forms,  ari'fmg  wholly  from 
the  different  difpenfations.  God  faw  fit,  before 
the  coming  of  Chrifl,  to  appoint  many  and  vari- 
ous types,  figures  and  emblems,  in  order  to  lead 
the  minds  of  his  people  to  good  things  which 
were  to  come.  All  the  ceremonial  rites  and  in- 
ftitutions  typified  Chrift  and  gofpel  days.  There- 
fore, when  Chrifl,  the  great  Antitype  came,  there 
was  no  further  ufe  for  the  external  part  of  thofe 
ceremonies  ;  but  the  fubftance  of  them  is  ftill 
retained  and  enjoyed  in  the  church :  fo  that  I 
confider  believing  Jews  and  Gentiles  as  making 
but  one  body. 

Having  briefly  explained  the  doctrine,  I  pro- 
ceed as  was  propofed, 

II.  To  offer  feveral  arguments  in   fupport  of 
it.     And, 

i.  We  may  argue,  from  the  nature  of  the  cov- 
enant of  grace,  which  is  a  fixed  and  unalterable 
plan  of  falvation.     It  may  be  neceffary,  here,  to 
explain  what  is  to  be  underftood  by  the  covenant 
of  grace.     There  are  many,  who  appear  to  have 
no    definite   idea  at  all    of  this   covenant ;    and 
make  no  didinclion  between  this  and   the  cove- 
nant of  redemption,  blending   them  together. — 
This  miftake  leads  them  affray,  refpccTing  fome 
of  the  important  doctrines  of  the  chriftian  religion. 
The  covenant  of  redemption  fubfifls,  only,  be- 
tween the  three  perfons  in  the  facred  trinity  ;  con- 
taining their  propofals   and  engagements,  refpec- 
ting  the  redemption  and  falvation  of  fallen  man. 
God  the  Father  propofes,   God  the  Son  concedes 
and  undertakes,  and  God  the  Holy  Ghofl  acqui- 


Wees  and  engages  to  aiM,  in  carrying  this  divine 
plan  into  execution.  This  covenant  has  fubfift- 
ed  between  the  three  perfons  in  the  trinity,  from 
eternity.  I  have  made  ufe  of  the  words,  prepofai^ 
engagement  and  acquiefcence ',  only  with  a  view  to 
exprefs  my  idea  of  the  covenant  of  redemption, 
in  a  plain  and  familiar  manner  ;  and  not  as  ex- 
preflive  of  a  beginning  and  fucceflion,  in  the  di- 
vine mind.  The  Sacred  Three,  between  whom 
this  covenant  fubfifls,  are  upon  an  equality,  and 
in  their  tranfaelions,  are  eternal  and  unchange- 
able. 

But  the  covenant  of  grace  confifts  in  bringing 
this  difine  plan  out  to  the  view  of  guilty^  periuV 
ing  finners  ;  and  in  propofing  it  for  their  accep- 
tance, with  a  promife  of  the  greatefl  poflible 
good,  even  eternal  life  and  bleffednefs,  to  all, 
who,  by  faith  in  Chrift,  take  hold  of  it.  And 
when  we  fay,  that  God  enters  into  covenant  with 
men  (if  we  underltand  ourfelves)  we  only  mean, 
that  he  makes  gracious  promifes  of  the  greater! 
good,  to  all  who  exercife  faith  in  the  Mediator, 
and  become  obedient  to  divine  requirements* 
Thefe  are  the  conditions,  on  man's  part.  To 
fuch  as  fulfil  thefe  conditions,  God  engages,  that 
he  will  fulfil  and  accomplifh  all  that  his  gracious 
promifes  contain* 

It  is  faid  by  fome,  that  it  is  not  confident  for 
God  to  enter  into  covenant  with  men  ;  and  the 
reafon  urged  is,  that  it  would  degrade  the  divine 
character,  and  exalt  the  creature  too  high — it 
would  put  man  upon  a  par  with  his  God.  But 
this  arifes,  entirely,  from  a  wrong  apprehenfion 
of  the  covenant  of  grace.  According  to  the  a- 
bove  definition  of  this  covenant,  and  Gad's  ef- 
tablifhing  it  with  men,  there  is  not  the  leaft  appear- 
ance of  degrading  the  divine  character,  or  raifing 

K 


66 

man  to  a  par  with  God.  Covenant  tranfac~tionsy 
by  no  means,  neceflarily  imply  equality  in  the  par- 
ties covenanting.  All  that  is  neceflarily  implied 
is,  the  confent  and  engagement  of  the  parties. 
And,  that  there  are  promifes  of  eternal  good,  on 
God's  part,  to  ail  who  believe  and  obey,  is  a- 
bundantly  evident  from  the  holy  fcriptures.  And 
further,  let  it  be  particularly  obferved,  that  the 
Bible  reprefents  God  as  actually  entering  into 
covenant  with  his  people.  The  term  is,  there- 
fore, fcriptural  ;  and,  if  it  be  rightly  underdood, 
no  ill  confequences  can  arife  from  the  ufe  of  it.  I 
obferve,  once  more,  that  it  is  upon  this  foundation, 
and  this  only,  that  God  ever  has  built  his  church, 
both  under  the  old  and  new  difpenfations. 

But,  in  order  to  fee,  that  the  church  of  God 
ever  was,  and  ever  will  be  built  on  this  founda- 
tion, let  us  look  at  two  parallel  inflances,  Abra- 
ham and  Peter.  When  God  defigned,  in  a  more 
public  manner  than  before,  to  conftitute  a  vifible 
church,  he  called  Abraham  out  from  the  idola- 
trous world,  brought  up  to  his  view  the  great  plan 
of  redemption,  propofed  it  for  his  acceptance, 
and  made  a  gracious  promife  of  infinite  good,  on 
condition  of  faith  and  obedience.  Abraham 
complied,  and  God  eftablifhed  his  covenant  with 
him.  The  things  which  God  promifed  could 
not  be  any  thing  fliart  of  thofe  implied  in  the  cov- 
enant of  grace.  For  he  promifed  to  give  himfelf 
— /  will  be  a  God  to  thee  and  to  thy  feed.  The  con- 
ditions, on  Abraham's  part  were,  to  believe  God, 
to  obey  him,  and,  as  it  is  exprefled,  to  walk  before 
him  and  be  perfecl.  By  the  word,  perfecl^  is 
meant,  upright  or  fincere.  Abraham  fulfilled  the 
conditions  required,  and  God  repeatedly  confir- 
med the  promifes  to  him  and  his  feed  j  and  added, 
that,  In  him ,  and  in  his  feed  fiould  all  the  nations  of 
the  earth  be  blejjed.     Thefe  things  are  particularly 


Hated  in  the  xii,  xvii,  xviii,  and  xxii,  chapters  of 
Genefis  ;  and  here  it  appears  plainly,  how  God, 
at  firft,  diflinctly  fet  up  and  constituted  his  vifible 
church,  in  the  family  of  Abraham, 

Let  us  now  attend  to  the  inflance  of  Peter. 
When  Chrifl  was  about  to  conduct  his  church 
from  the  old  to  the  new  difpenfation  he  enquired 
of  his  difciples,  Mat.  xvi.  1 5.  Whom  fay  ye  thai 
lam?  Peter anfwered,  Thou  art  Chrifl,  the  f on  of 
the  living  God.  Again,  John  xxi.  Chrifl  repeat- 
edly demanded  of  Peter  whether  he  loved  him, 
u  He  faith  unto  him,  yea  Lord,  thou  knoweft 
that  I  love  thee."  Upon  which,  in  the  firft  in- 
flance, Chrifl  made  this  declaration,  Bleffed  art 
thou,  Simon  Barjona  ;  and  in  the  lafl  inflance,  he 
gave  him  a  charge  to  feed  hisjheep  and  his  lambs* 
Chrifl  alfo  added,  in  the  firft  inflance,  I  fay  alfa 
unto  thee  that  thou  art  Peter,  and  upon  this  rock 
will  I  build  my  church  ;  that  is,  the  rock  on  which 
your  faith  and  love  centers.  Here  obferve,  Abra- 
ham and  Peter  had  the  fame  kind  of  faith  and  love; 
and  although  Abraham  appeared  to  outfhine  Pe- 
ter, yet  their  flanding  in  the  church  was  on  the 
fame  ground,  they  were  bound  to,  and  performed 
the  fame  kind  of  conditions,  and  inherited  the 
fame  kind  of  promifes. 

Again.  Hear  what  God  faith.  Ifai.  xxviii. 
1 6.  Behold,  I  lay  in  Zion.fr  a  foundation,  aflone,  a 
tried  ft  one,  a  precious  corner  ftone,  a fure  foundation. 
When  was  this  foundation  laid  ?  Was  it  laid  at 
the  commencement  of  the  new  difpenfation  ?  No. 
It  is  a  foundation  laid  of  old  ;  and  is  the  only 
foundation,  on  which  God  has  ever  built  his 
church.  Therefore,  as  the  covenant  of  grace  is, 
invariably,  the  fame,  under  every  difpenfation, 
and  as  the  church  of  God  is  always  built  upon 
this  foundation,  which  is  Jefus  Chrifl  ;  it  is  evi- 
dent, that  the  chriftian  church,  fo  called,  is  only 


68 


a  continuance  and  extenfion  of  the  Jewifh, 
Chrift  Jefus  never  has  had,  and  never  will  have 
but  one  church  here  on  earth. 

2.  An  argument,  in  proof  of  the  doctrine,   is 
famenefs  of qualification ,  in  order  for  vifible  mem- 
berfhip,  in  the   Jewifh   and  Chriftian  churches. 
The  qualification  ever  has  been  right  qffeclions   of 
heart  towards  God  and  divine  things.     Abraham 
was  an  eminent  believer  and  friend  of  God.     His 
faith  was  firft  manifefled,  before  he  was  admitted 
into  the  vifible   church.     Accordingly,  Paul  de- 
clares, Rom.  iv.  ii.     He  received  thefign  of  cir- 
cumcifton,  afeal  of  the  righteoufnefs  of  the  faith  which 
he  had,  yet  being  uricircumcifed.     The  faith  here 
fpoken  of,  is  a  laving,  juftifying  faith  ;  and   this 
God  required  of  his  church  of  old.     Confequent- 
ly  a  profeffion  of  it  was  a  term  of  communion  and 
ftanding  in  the  vifible  church.     Abraham  was  re- 
quired to  walk  before  God    and  to  be  perfect  \ 
that  is,  to  be  upright  or  fincere  ;  and  his  feed 
were  required  to  do  the  fame.     Holinefs    confifls 
in  a  difpofition  to  keep  God's  laws ;  and  this  God 
exprefsly  required  of  the  Jewifh   church.     Deut, 
xxvi.  1 6,  17,  18.     This   day   the   Lord  thy  God 
hath  commanded  thee  to  do  thefe  ftatutes  and  judg- 
ments :  thou  Jhalt  therefore  keep  and  do  them,  with 
all  thine  heart,  and  with  all  thy  foul.     Thou  haft 
avouched  the  Lord,  this  day,  to  be  thy  God,  and  to 
walk  in  his  ways,  and  to.  keep   his  ftatutes,  and  his 
commandments,  and  his  judgments,  to  hearken  unto 
his  voice.     And  the  Lord  hath  avouched  thee,  this 
day,  to  be  his  peculiar  people,  as  he  hath  promifed 
thee,  and  that  thou  fJoouldeft  keep  all  his  command- 
ments.    And  this  we  find  not  only   required,  but 
profeffed,    and  promifed  by  the  Jewifh  church. 
Exod.  xix.  8.     And  all  the  people  anfwered  togeth- 
er, and  f aid,  all  that  the  Lord  hath  fpoken,  we  will 
z>0.     This  was  often  folemnly  promifed  by   the 


69 

people  of  Ifraela  as  may  be  feen,  Chap.  xxiv.  3,7. 
and  elfewhere. 

It  is  further  evident,  that  God  required  faith 
and  holinefs  of  heart,  as  a  qualification  for  vifible 
memberfhip  in  the  Jewifh  church,  from  his  con- 
duel  towards  them.  Unbelief  fnut  them  out 
of  the  promifed  land.  So  we  fee,  fays  the  Anof. 
tie,  that  they  could  not  enter  in  becaufe  of  unbelief. 
How  often  did  God,  for  this,  give  them  up  into 
the  hands  of  their  enemies,  and  fend  them  into 
long  captivities  ?  And  finally,  for  unbelief,  he 
broke  off  almoft  the  whole  body  of  the  Jews  from 
his  church,  and  poured  down  his  vengeance  on 
that  nation.  Are  not  thefe  things  mofl  convin- 
cing proofs,  that  God  defigned  his  church  of  old 
to  be  a  holy  fociety  ?  Is  it  not  evident,  that  there 
was  not,  according  to  divine  requirement,  any 
fuch  thing  as  a  proper  {landing  in  that  church, 
without  faith,  any  more  than  in  the  Gofpel 
church  ?  If  faith  and  holinefs  of  heart  were  not 
requifite  qualifications  for  a  {landing  in  the  Jewifh 
church,  why  did  God  deal  with  that  people  in 
fuch  an  awful  manner,  fo  repeatedly,  becaufe  they 
had  not  that,  which  he  never  required  them  to 
have  ?  The  Apoflle  declares  that  they  were  bro- 
ken off  from  the  church,  becaufe  of 'unbelief ';  and 
to  the  chriftian,  he  adds,  Thouflandefi  by  faith  ; 
plainly  intimating,  that  the  qualification  for  Han- 
ding, in  both,  was  the  fame. 

And  further  ;  If  our  minds  be  not  wrapped  up 
in  darknefs  and  prejudice,  we  may  clearly  fee 
what  kind  of  qualification  God  required  of  his  an- 
cient church,  from  what  Paul  abundantly  de- 
clares, Gal.  iii.  6,  7,  8,  13,  14,  29.  Even  as  A- 
braham  believed  God,  that  is,  believed  in  the  Met 
fiah  to  come,  and  it  it  as  accounted  to  him  for  right- 
eoufnefs.  Know  ye,  therefore,  that  they  which  are 
of  faith ,  the  fame  are  the  children  of  Abraham. 


7° 

And  the  fcriptnre  forefecing,  that  God  would  juflify 
the  heathen  through  faith,  preached  before,  the  gof- 
pel unto  Abraham — Chrifl  hath  redeemed  us  from 
the  curfe  of  the  law,  being  made  a  curfe  for  us — 
that  the  bleffing  of  Abraham  might  come  on  the  Gen- 
tiles,  through  Refits  Ghrijl — And  if  ye  be  Chrifl9 s, 
then  are  ye  Abraham9 s  feed,  and  heirs,  according  to 
the  pro?nife.  Now  if  God  did  riot  require  Abra- 
ham and  his  feed,  in  the  Jewifh  church,  to  be 
holy,  how  does  holinefs,  or  union  to  Chrifr,  con- 
ftitute  us  the  feed  of  Abraham  ?  And  in  what 
fenfe  did  Abraham  hear  or  receive  the  gofpel  ? 
Or  in  what  fenfe  does  the  blefling  of  Abraham 
come  on  us-,  Gentiles  ?  It  is  evident  from  thefe, 
and  many  other  paffages,  tiiat  God  required  ho- 
linefs as  a  qualification  for  his  ancient  church,  and 
in  no  other  way  can  the  fcriptures  be  made  intel- 
ligible. 

As  to  qualifications  under  the  gofpel,  it  is  evi- 
dent, that  nothing  fhort  of  faith  and  gracious  af- 
fections of  heart  are  required  of  all  who  become 
vifible  members  of  the  church  of  Chrifl.  For, 
afide  from  plain  fcripmre  teftimony,  it  is  abfurd 
to  fuppofe,  that  God  required  faith  and  holinefs 
in  his  ancient  church,  but  does  not  require  the 
fame  in  his  prefent  church. 

One  great  difficulty,  in  the  minds  of  fome,  is, 
they  look  at  the  praclice  of  the  church,  inflead  of 
God's  requirements.  But  in  this  way,  we  never 
can  didinguifh  truth  from  falfehood.  It  is  evi- 
dent, that  the  Jewifh  church  greatly  departed  from 
the  divine  conflitution  ;  and,  undoubtedly,  the 
chriftian  church  does  the  fame.  But  neither  the 
conducl:  of  one  nor  of  the  other  can  pollibly  in- 
validate the  constitution  itfelf.  God  always  re- 
quired the  heart,  under  both  difpenfations  ;  and 
from  famenefs  of  qualification,  it  is  evident,  that 
Chrifl  has  had  but  one  church. 


7* 

3.  Another  argument  in  fupport  of  the  doc- 
trine is,  the  real  character  which  the  holy  fcrip- 
tures  give  of  the  church  of  God,  under  both  dif- 
penfations.  And  here  we  find  an  exacl  fimilar- 
ity  between  the'  Jewifh  and  Chriftian  churches. 
Exod.  xix.  $,  6.  Now  therefore,  if  ye  will  obey  my 
voice  indeed^  and  keep  my  covenant  ;  ■  then  ye  jball 
he  a  peculiar  treafure  unto  me,  above  all  people. 
And  ye  jhall  be  unto  me  a  kingdom  ofpriefls,  and  an 
holy  nation.  Let  this  be  compared  with  a  defcrip- 
tion  of  the  gofpel  church,  i  Peter  ii.  9.  But  ye 
are  a  chofen  generation,  a  royal  prieflhood,  an  holy 
nation,  a  peculiar  people ',  that  ye  Jloould  /hew  forth 
the  praifes  of 'him,  who  hath  called  you  out  of  dark- 
nefs  into  his  marvellous  light.  This  character  is 
evidently  quoted  from  that  of  the  jewifh  church  ; 
and  ii  the  fame. 

If  it  fhould  be  urged  by  any,  that  the  holinefs 
required  of  God's  ancient  church  was  only  a  cer- 
emonial holinefs ;  confequently,  very  different 
from  that  which  the  gofpel  requires  ;  it  may  be 
obferved,  that  it  was  fuch  a  kind  of  holinefs  as 
was  required  in  the  ten  commandments,  given  at 
Mount  Sinai ;  and  fuch  a  kind  as  confiiled  in  fu- 
preme  love  to  God  and  his  precepts.  Deut.  vi. 
5,  6,  7.  Thoujhali  love  the  Lord  thy  God,  with  all. 
thine  heart,  and  with  all  thy  foul,  and  with  all  thy 
might.  And  thefe  words,  which  I  command  thee 
this  day,  Jhall  be  in  thine  heart,  and  thou  fJo alt  teach 
them  diligently  unto  thy  children,  and  /halt  talk  of 
them  when  thoufittcft  in  thine  houfe,  and  when  thou 
walkefi  by  the  way,  and  when  thou  liejl  down,  and 
when  thou  rifefi  up.  Thus  it  is  evident,  that  noth- 
ing fhort  of  moral  holinefs  was  required  of  them. 
The  conclufion  of  this  argument  is,  that  the  real 
character  of  the  Jewifh  and  Chriftian  churches, 
as  held  forth  in  the  word  of  God,  being  the  fame, 
Chrifl  never  has  had  but  one  church. 


(a 


> 


4.  The  do&rine  may  be  further  eftablifhed, 
from  the  fimilarity  of  the  facraments,  under  the 
old  and  new  difpenfations.  Circumcifion  and 
the  paflbverj  baptifm  and  the  Lord's  fupper,  are 
defigned  to  anfwer  the  fame  ends  in  the  church. 
As  this  is  quefHoned  by  fome,  let  the  fol- 
lowing refemblances  be  particularly  confidered. 
Firft.  Circumcifion  was  a  fign  or  token  of  a 
covenant  fubfifting  between  God  and  his  church. 
All,  on  whom  this  mark  was  put>  unlefs  they  dis- 
qualified themfelves,  by  wickednefs  of  heart  and 
life,  and  were  legally  caft  out,  were  vifible  mem- 
bers of  the  church.  Baptifm,  under  the  gofpel 
difpenfation,  anfwers  the  fame  end.  Secondly. 
Circumcifion  was  defigned  to  lead  the  Jewifh 
church  to  fee  and  feel  the  neceflity  of  the  (hed- 
ding  of  blood*  in  order  for  the  remifTion  of 
fins.  It  typified  the  blood  of  Chrift,  which 
cleanfeth  from  all  (in.  Baptifm,  under  the  gof- 
pel,  anfwers  the  fame  end.  It  is  adapted  to  im- 
prefs  the  mind  with  an  abiding  fenfe  of  the 
neceffity  of  being  warned  in  the  Redeemer's  blood, 
as  a  proper  ground  for  the  hope  of  pardon. — 
Thirdly.  Circumcifion  was  a  teftimony  to  God's 
ancient  church,  of  the  natural  corruption  of  the 
human  heart ;  and  the  neceffity  of  its  becoming 
changed  and  fanclified.  Mofes,  evidently,  un- 
derftood  it  in  this  light,  Deut.  x.  16.  Circum- 
ctfe9  therefore )  the  forefkin  of  your  hearty  and  be  no 
moreflijf -necked.  Deut.  xxx.  6.  The  Lord  thy 
God  will circumcife  thine  heart ,  and  the  heart  of  thy 
feed)  to  love  the  Lord  thy  God,  with  all  thine  heart 
and  with  all  thy  foul ',  that  thou  mayefl  live.  Bap- 
tifm anfwers  the  fame  end  in  the  church  now.  Col. 
ii.  1 1 .  In  whom  alfe  ye  are  circumcifed,  with  the 
circumcifion  made  without  hands  ^  inputting  ojf  the 
body  of  the  fins  of  the  jlefh,  by  the  circumcifion  of 
Chrijl.     Paul  frequently  declares,   that  outward 


/  J 


circumcifion  is  not  fufficient ;  but  it  mud:  be  ac- 
companied with  that  of  the  heart;  which  fuppo- 
fes,  that  baptifm  is  peculiarly  calculated  to  exhib- 
it the  natural  pollution  of  mankind,  and  the  ne- 
ceffity  of  their  being  warned,  with  the  wafning  of 
regeneration.  Fourthly.  Circumcifion  was  a  dif- 
tinguiming  mark  of  feparation,  between  the  vifi- 
ble  church  of  God  and  the  reft  of  the  world.  It 
defignated  the  fubjects  of  it  to  be  dedicated  to 
God,  and  fet  apart  for  his  fervice.  It  was  a  vifi- 
ble,  folemn,  covenant  tranfaclion.  Gen.  xvii. 
10.  This  is  my  covenant,  which  ye  Jh all  keep,  be- 
tween me  and  you,  and  thy  feed  after  thee ;  every 
man-child  among  you  ft  all  be  circumcijed.  Baptifm 
anfwers  the  fame  ends  now  ;  and  is  the  fame, 
diftinguifhing,  folemn,  covenant  tranfaclion. — 
Fifthly.  Circumcifion  was  the  door  of  admif- 
fion  into  the  vifible  church — It  was  the  initiating 
ordinance.     So  is  baptifm. 

Respecting  the  paffover,  little  need  be  faid, 
to  fhow  the  refemblance  between  that  and  the 
Lord's  fupper.  The  pafchal  lamb,  the  manner  of 
keeping  it,  previoufly  to  its  being  flain,  the  kill- 
ing of  it,  the  ufe  to  be  made  of  its  blood,  the 
manner  of  eating  it  and  the  like,  all  which  are  ex- 
plained, Exod.  xii.  typified,  in  the  mod  lively 
manner,  the  Lord  Jefus  Chrift,  his  death  and 
fufTerings,  and  the  redemption  purchafed  there- 
by ;  together  with  the  temper  of  mind,  which  all 
ought  to  poifefs,  who  partake  of  the  holy  ordi- 
nance of  the  Lord's  fupper.  Hence  the  Apoftle, 
in  his  exhortations,  refpecting  this  ordinance, 
ufes,  figuratively,  the  very  language  which  ref- 
pects  the  pafchal  feaft.  i  Cor.  v.  7,  8.  Purge 
out,  therefore,  the  old  leaven,  that  ye  may  be  a  new 
lump,  as  ye  are  unleavened.  For  even  Chriji  our 
P4SSor£x,  is  facrificed  for  us.     Therefore  let  us 

L 


4 

keep  thefeaft,  not  with  old  leaven  neither  with  the 
leaven  of  malice  and  wickednefs  ;  but  with  the  un-> 
leavened  bread  of  fincerity  and  truth. 

The  main  difference  between  the  paflbver  and 
the  Lord's  fupper  is,  that  one  pointed  to  the  Sav- 
iour to  come,  and  the  other  to  the  Saviour  already 
come.  Since,  therefore,  the  facraments,  under  the 
old  and  new  difpenfations,  fo  perfectly  agree,  as  to 
their  defign  and  import,  it  is  abundantly  evident, 
that  ChrifLhas  had  but  one  church. . 

5.  Another  argument,  in  fupport  of  the  doc- 
trine, is,  the  fimilitude,  to  which  the  church  of 
God  is  compared,  viz..  the  natural  body,  compof- 
ed  of  many  members,  yet  but  one  body.  1  Cor. 
xii.  12,  13,  27.  -For  as  the  body  is  cue  and  hath 
?nany  members,  and  all  the  members  of  that  one  body, 
being  many  are  one  body,  fo  alfo  is  Chrifl,  For  by 
one  fpirit  we  are  all  baptized  into  one  body,  whether 
we   be  yews  or  Gentiles,  whether  we   be  bond  or 

free  ;  and  have  been  all  made  to  drink  into  onefpirt, 
— Now  ye  are  the  body  of  Chrifl,  and  numbers  in 
particular, 

6.  The  church  of  God,  Jewiih  as  well  as  Chrif- 
tian,  is  purchafed  and  redeemed  by  the  blood  of 
Chrift,  and  this  proves  the  do&rine.  This  is 
clearly  and  abundantly  declared  in  the  word  of 
God.  A  few  paflages,  out  of  many*  will  be  con- 
fidered.  Exod.  xv.  16.  Till  thy  people  pafs  over, 
0  Lord,  till  thy  people  pafs  over,  which  thou  ha/2 
■purchafed,  Pfalm  lxxiv.  2.  Remember  thy  con- 
gregation, which  thou  haft  purchafed  of  old,  the  rod 
of  thine  inheritance,  which  thou  hajl  redeemed, — 
Ifai.  xliii.  1.  But  now  thus  faith  the  Lord  that 
created  thee,  0  Jacob,  and  he  that  formed  tlyee,  0 
Jfracl,  fear  not :  for  I  have  redeemed  thee,  I  have 
called  thee  by  thy  name,  thou  art  mine.  Let  thefe 
be  compared  withfimilar  declarations  in  the  New 
Teftament.      Acts   xx.  28.    Feed  the   church  of 


75 

Gcciy  which  he  hath  pur  chafed  with  his  own  blood. 
i  Pet.  i.  1 8,  19.  For af much  as  ye  knczv,  that  ye 
were  not  redeemed  with  corruptible  things — but  with 
the  precious  blood  of  Chrift ,  as  a  lamb  without  blem- 
ifh  and  without  fpot. 

Thus,  the  Jewifli,  as  well  as  the  Chriftian 
church  is  declared  to  be  purchafed  and  redeem- 
ed :  and  the  redemption  of  the  Jewifli  church 
was,  not  only  from  Egyptian  bondage,  but  from 
iniquity.  Pfal.  cxxx.  8.  And  he  fhall  redeem  If- 
rail  from  all  his  iniquities.  Consequently,  if  it  be 
urged,  that  the  Jewifli  church  was  effentially  dif- 
ferent from  the  Chriftian,  it  muft  be  denied,  that 
it  belonged  to  his  body,  or  was  purchafed  by  his 
blood  ;  and  this  is  the  fame  as  to  fay,  that  God 
never  had  a  real  church  until  the  Chriftian  era. 
Or  if  we  fay,  that  God  had  a  vifible  church, 
though  eflentially  different  from  the  Chriftian 
church,  we  make  a  monfter,  a  head  joined  to 
two  heterogeneous  bodies,  and  yet  both  purchafed 
by  the  fame,  infinitely  precious  blood  of  Chrift. 

But,  from  what  God  declares,  concerning 
the  redemption  and  purchafmg  of  his  church, 
both  under  the  old  and  new  difpenfations,  it  is 
exceedingly  evident,  that,  under  both,  Chrift  has 
but  one  church,  always  effentially  the  fame. 

7.  Another  argument  in  proof  of  our  doc- 
trine, arifes  from  the  great  ends  and  defigns  of 
Chrift,  in  all  that  he  hath  done  in  his  mediatorial 
office.  Thefe,  in  a  word,  are,  to  exhibit  to 
the  moral  creation  a  uniform  character  of 
God,  and  to  redeem  and  fave  a  people  out  of 
the  ruins  of  our  lap  fed  race.  How  can  it,  there- 
fore, appear  confident  to  fuppofe,  that  Chrift 
fhould  conftitute  two  fucceiTrve,  public  bodies, 
effentially  different  from  each  other,  to  anfwer 
the  fame  ends  and  defigns  ? — that  he  mould  exhib- 
it a  covenant  and  prcmifes,  to  one  of  thefe  bod- 


76 

ies,  principally  or  wholly,  refpecUng  temporal 
blelTmgs  ?  and  teach  them,  in  all  their  covenant 
tranfactions  with  their  God,  to  have  regard  to 
thefe,  as  their  higheft  objects  ?  and  that  he  mould 
not  require  the  heart  and  affections  ;  but  only 
external  obedience?  While,  to  the  other  public 
body,  he  mould  exhibit  a  covenant  and  promifes, 
principally  refpecting  fpiritual  and  eternal  bleff- 
ings  ?  and  mould  teach  them,  in  all  their  cove- 
nant transactions,  chiefly  to  regard  the  glory 
of  God  and  eternal  good  ?  Now  I  afk ;  would 
this  be  to  exhibit  a  uniform  character  of  God, 
and  to  anfwer  the  bell  purpofes  to  effect  the  fal- 
vation  of  men  ?  Surely,  no  unprejudiced  mind 
can  admit  it. 

It  is  abundantly  evident  from  fcripture,  that 
the  primary  object,  which  Chrilt  had  in  view, 
was,  to  exhibit  the  true  character  of  God  ;  al- 
though a  fubordinate  end  was,  to  effect  the  fal- 
vation  of  Tinners.  2  Cor.  iv.  6.  For  God  who  com- 
manded the  light  tojhine  out  of  darknefs,  hath  /hined 
in  our  hearts,  to  give  the  light  of  the  knozuledge  of 
the  glory  of  God j  in  the  face  of  Jefus  Chriji.  It  is 
by  and  through  Jefus  Chriit,  that  God's  true 
character  is  revealed,  and  was  revealed  to  the  an- 
cient church  ;  and  by  him  finners  have  been  fa- 
ved,  at  all  times.  It  is  evident,  therefore,  from 
all  that  Chriit  hath  done,  in  his  mediatorial  office, 
that  he  never  has  had,  and  never  will  have,  eiTen- 
tially,  but  one  vifible,  conilitutedbody,  or  church 
on  earth. 

8.  My  lad  argument  I  mail  take  from  plain, 
exprefs,  fcripture  teltimony. 

But  before  I  quote  fcripture,  directly  to  prove 
the  point  under  confideration,  I  mail  introduce  a 
paiTage  or  two,  in  order  to  mow,  in  what  line,  the 
church  of  God  hath  been  handed  down,  from 
the  days  of  Abraham.     Rom.  ix.  6,  7,  8.  Not  as 


77 

though  the  word  of  God  had  taken  none  effecl.  For 
they  are  riot  all  Jfrael,  which  are  of  Ifrael.  Neither 
becaufe  they  are  the  feed  of  Abraham,  are  they  all 
children  ;  but  in  Ifaacfhall  thy  feed  be  called.  That 
is,  they  which  are  the  children  of  the  fief  >,  thefe  are 
not  the  children  of  God ;  but  the  children  of  the 
promife  are  counted  for  the  feed.  Gal.  iii.  7,  29. 
Know  yc  therefore,  that  they  which  are  of  faith ', 
the  fame  are  the  children  of  Abraham — And  if  ye 
be  Chrifl's,  then  are  ye  Abraham's  feed,  and  heirs 
according  to  the  promife.  Thefe  paffages  plainly 
'  fliow,  in  what  line  the  church  of  God  hath  been 
handed  down.  It  appears,  that  the  church  took 
in  all  who  had  true  faith,  and  in  this  way,  became 
Abraham's  fpiritual  feed ;  and  it  appears,  not- 
withstanding the  great  corruption  of  the  natural 
feed  of  Abraham,  as  a  body,  that  there  was  a  be- 
lieving feed  among  them,  until  the  Apoftie  wrote, 
which  God  confidered  and  owned  as  his  church. 
Thefe  were  reckoned  or  called  in  Ifaac.  That  is, 
they  were,  like  Ifaac,  in  all  generations,  children 
of  promife.  If  any  doubt  whether  the  church  of 
God  came  down,  by  promife  to  Abraham,  in  the 
line  of  his  natural  pofierity,  as  well  as  by  taking 
in  other  believers,  let  them  read  the  beginning  of 
the  eleventh  chapter  to  the  Romans.  I  fay  then, 
hath  God  caji  azuay  his  people?  That  is,  hath  he 
calt  off  the  feed  of  Abraham  from  being  his 
church  ?  God  forbid.  For  1  alfo  am  an  Israelite, 
of  the  seed  of  Abraham.  God  hath  not  caft  away 
his  people  which  he  foreknew.  It  appears,  in  the 
fame  chapter,  that  God  never  intended  to  call  off 
that  people.  Verfe  nth.  I  fay  then,  have  they 
ftumbled  that  they  fhould  fall?  God  forbid.  Verfe 
25th,  and  onwards,  teaches  us,  that  they  are  nev- 
er wholly  call  off;  but  are  blind,  only  in  part, 
and  are  yet  had  in  divine  remembrance,  for  the 
father's  fake ;  that  is,  for  the  fake  of  covenant 


21 

bleflings,  inherited  by  Abraham,  Ifaac  and  Jacob. 
a  Blindnefs  in  pari,  is  happened  to  Ifrael,  until  the 
fidnefs  of  the  Gentiles  be  come  in.  Andfo  all  Ifrael 
fhall  be  five  d — For  this  is  my  covenant  unto  them, 
when  If  Jail  take  away  their  fins.  As  concerning 
the  gofpel,  they  are  enemies  for  your  fake  ;  but  as 
iouch'mg  the  eleclion,  they  are  beloved  for  the  fa- 
f bees'  sake.  For  the  gifts  and  calling  of  God  are 
without  repentance"  Thus  the  church  hath  de- 
fended and  will  defcend,  to  the  end  of  time,  in 
the  line  of  Abraham's  natural  feed  ;  taking  in  at 
ail  times,  from  other  nations,  thofe  who  have  the 
fame  faith.  They  who  arc  of  faith,  are  bleffedioith 
faithful  Abraham  ;  and  he  is  the  father  of  all  them 
thai  believe,  though  they  be  not  circumcifcd%  In  this 
way  the  promife  is  fulfilled  to  Abraham,  that  in 
him,  not  only  mould  his  own  feed  and  family,  in 
great  multitudes,  be  bleffed  ;  but  likewife  all  the 
nations  of  the  earth.  From  this  view  of  the  line, 
in  which  the  church  hath  been  handed  down,  it 
is  clear  that  Chrifl  hath  but  one  church. 

But  1  now  proceed  to  more  pofitive  and  ex- 
prefs  fcripture  teftimony.  Eph.  iii.  6.  That  the 
Gentiles  fhould  be  fellow-heirs,  and  of  the  fame  body, 
and  partakers  of  his  promife  in  Chrifl,  by  the  gofpel. 
The  Apoftle  could  not  ufe  words  more  plain  and 
exprefs  than  thefe,  to  fhow,  that  the  believing 
Gentiles  were,  in  fact,  united  in  one  body  with 
the  Jewifh  church.  There  muff  be  fome  mean- 
ing to  the  words,  fellow-heirs,  and  of  the  fame  body. 
With  whom  were  they  fellow-heirs  ?  Evidently, 
with  God's  ancient  church.  And  of  the  fame 
body,  means,  evidently,  the  body  of  God's 
church,  conftituted  in  the  family  of  Abraham. 
For  the  Apoftle  ufes  the  definite  article,  the, 
which  always  denotes  a  particular  thing  ;  and  if, 
by  body,  be  not  meant  the  ancient  church,  it  is 
altogether  unintelligible. 


7v 

Further  light  will  be  gained,  by  attending  to 
the  eleventh  of  Romans.  At  prefent  I  mall  only 
ftate  a  part  of  the  defcription.  "  For  if  the  fir  ft 
fruit  be  holy  ;  the  lump  is  alfo  holy  ;  and  if  the 
root  be  holy,  ib  are  the  branches.  And  if  fome 
of  the  branches  be  broken  off,  and  thou  being  a  wild 
olive-tree,  wert  graffed  in  among  them,  and  with 
them,  partakefl  of  the  root  and  fatnefs  of  the  ol- 
ive-tree ;  boaft  not  againfl  the  branches  ;  but  if 
thou  boaft,  thou  beared  not  the  root,  but  the  root 
thee — For  if  thou  wert  cut  out  of  the  olive-tree, 
which  is  wild  by  nature,  and  wert  graffed,  con- 
trary to  nature,  into  a  good  olive-tree  ;  how 
much  more  fhall  thefe  which  be  the  natural 
branches,  be  graffed  into  their  own  olive-tree  ?" 

From  this    defcription,  it  is  evident,  that  the 
believing  Gentiles  were  graffed  into  the   Jewifh, 
or  Abrahamic  church,  and  fo  became  one  body 
with  that    church.     For  the  good    olive-tree  was 
the  Jewifh  church,  as  is  manifeft  from  the  fcrip- 
tures,  Jere.  xi.  16.     The  Lord  called  thy  name  a 
green  olive-tree,  fair  and  of  goodly  fruit.     Alfo,  Ho- 
fea  xiv.  6,   fpeaking  of  Ifrael,  fays,  His  branches 
fhall fpread,  and  his  beauty  fhall  be  as  the  olive-tree. 
The  root  of  this  tree  was  Abraham  ;  that  is,   the 
vifible  church  fprung  up  from  him,  as  a  tree  from 
its  root,  according  to  the  metaphor.    The  branch- 
es of  this  tree,  broken  off,  were  the  unbelieving 
Jews,  who  were   rejected  of  God.     The  wild  ol- 
ive-tree was  the  Gentile  world  ;   and  when  con- 
verted to  chriftianity,   they  were  graffed  into  the 
flock  of  the  good  old  olive-tree,  by  being  united 
to  God's  ancient  church,  fet  up  in   the  family  of 
Abraham.     Obferve   the  expreiTions,  graffed  in 
among  them,  and  with  them  partakefl  of  the  root  and- 
fatnefs  of  the  olive-tree.     Words    cannot    make  a 
fubjecl  plainer,  than  thefe  words  make   the  point 
before  us,  that   the  Gentile  church,  under   th^. 


So 


gofpel,  is  only  a  continuance  and  extenfionof  the 
jewifh  church.  With  them,  that  is,  the  Jewifh 
church,  ye,  Gentiles,  partake  of  the  root  and 
fatnefs  of  the  olive-tree ;  ye  are  admitted,  only, 
to  the  enjoyment  of  thofe  fpecial  privileges,  prom- 
ifed  to  Abraham,  and  enjoyed  by  him  and  his 
poflerity  ;  fuch  as  the  oracles  of  God,  holy  ordi- 
nances, divine  influences,  pardoning  mercy,  and 
eternal,  falvation. 


1 


'  '   '        '      ■ 


The  Church  of  Chrift  effentially  the  fame,  in  all  Ages. 


SERMON      II. 


reaag 


EPHESIANS    1.  22,  23. 

And  hath  put  all  things  under  his feet ,  and  gave  him 
to  be  the  head  over  all  things  to  the  churchy  which 
is  his  body,  the  fulnefs  of  him  that  filleth  all  in  all. 

THE  perfon  here  fpoken  of  is  Chrift ;  and 
from  the  reprefentation  of  his  headfhip  over 
all  things  to  the  church,  the  following  doctrinal 
proportion  hath  been  ftated,  explained  and  pro- 
ved ;  viz.  That  Chrift  Jefus  never  has  had,  and 
never  will  have  but  one  church  here  on  earth  ;  or, 
that  the  chriftian  church,  fo  called,  is  only  a  con- 
tinuance and  extenfion  of  the  Jewifh  church. 

The  fum  of  the  arguments,  in  proof  of  this 
doctrine,  is,  that  the  church  of  God  ever  was, 
and  is,  built  upon  the  plan  of  the  covenant  of 
grace,  having  Chrift  for  the  unchangeable  foun- 
dation— The  qualification  for  vifible  memberfhip, 
under  the  old  and  new  difpenfations,  is  the  fame — 
The  fcriptures  declare  the  moral  character  of  the 
Jewifh  and  Chriftian  churches  to  be  the  fame— 
The  fimilarity  of  the  facraments,  under  both  dif- 
penfations— The  natural  body,  a  fimilitude,  to 

M 


Si 


which  the  church  is  compared — Under  both  dif- 
penfations,  the  church  is  faid  to  be  purchafed  and 
redeemed  by  Chrift — The  great  defigns  of  Chrifl, 
in  all  that  he  has  done,  in  his  mediatorial  office  ; 
and  finally  ;  plain,  exprefs,  fcripture  teflimony, 
both  reflecting  the  line,  in  which  the  church  de- 
fcended  from  Abraham,  and  the  particular  en- 
grafting of  the  Gentiles  into  the  old  flock,  in  the 
days  of  the  Apoftles. 

Having,  as  was  propofed,  explained  the  doc- 
trine, and  proved  it ;  the  way  is  now  prepared  to 
proceed, 

III.  To  attempt  an  anfwer  to  fome  of  the  prin- 
cipal objections. 

However  clear  and  ample  the  proof  may  be, 
which  hath  already  been  exhibited  from  the  fcrip- 
tures,  in  fupport  of  the  doctrine  ;  yet  it  is  prob- 
able, that  fome  may  be  inclined  to  make  the  fol- 
lowing objections. 

Objection  i.  The  Jewifh  church  was  na- 
tional, and  never  defigned  to  be  a  holy  communi- 
ty ;  and  the  Abrahamic  covenant,  of  which  cir- 
cumcifion  was  a  token,  principally  refpected  the 
land  of  Canaan  and  temporal  bleiTings.  But  the 
gofpel  church  is  widely  different,  containing  only 
true  believers,  and  heirs  of  heaven. 

If  a  bare,  plaufible  objection  were  fufficient  to 
overthrow  a  wetl  eftablifhed  doctrine,  the  Bible 
would,  long  agor  have  been  overthrown.  But 
let  us  weigh  the  objection  in  the  balance  of  God's 
ian£tuary.  This  is  the  only  tell:  of  truth  and  er- 
ror. What  hath  God  ever  faid  or  done,  from 
which  the  objector  can  poffibly  get  fuch  an  idea, 
as  is  flated  above  ?  We  have  already  examined 
the  foundation,  on  which  God  built  his  ancient 
church ;  the  qualification  required  in  all,  who 
vifibly  belonged  to  it  ;  the  facraments  of  that 
church  ,  the  real  character,  which  God  himfelf. 


— 

gives  of  that  church  ;  together  with  a  number  of 
other  things,  and  find  them  all  llmilar  to  thofe  of 
the  gofpel  church.  And,  in  addition  to  thefe 
things,  we  have  feen  the  divine  conduct  towards 
that  church,  in  fending  awful  judgments,  and  fi- 
nally cutting  them  off,  becaufe  of  unbelief  With 
what  propriety,  therefore,  can  it  be  faid,  that  God 
did  not  require  the  Jews  to  be  holy,  in  order  to 
a  {landing  in  that  church  ? 

If  it  mould  be  ftill  urged,  notwithstanding  all 
this,  that  it  evidently  was  a  national  church  ;  be- 
caufe God  required  all  that  nation  to  be  circum- 
cifed  and  to  keep  the  paffover  ;  otherwife,  to  be 
cut  off  from  national,  as  well  as  church  privileges  ; 
to  this  it  may  be  obferved,  that  the  jewifh  church 
was  national,  in   the  fame  fenfe,  in   wThich  the 
Chriftian  church  is  national.     Among  whatever 
nation  or  people  the  gofpel  goes,  and  churches 
are  erected,  God,  in  a  fpecial  manner,  requires  all 
that  nation  or  people  to  repent  and  believe,  visi- 
bly own  Chrift  and  unite  with  his  church  ;  other- 
wife,  they  muft  certainly  expect  his  wrath  and 
difpleafure.     The  import  of  God's  requirements 
and  threatnings,  refpecting  the  Jewifh  nacion,  and 
of  his  requirements  and  threatnings,  refpecting 
mankind  now,  who   enjoy  the  gofpel,  is  nearly 
the  fame.     Therefore,  it  may,  with  as  much  pro- 
priety, be  urged,  that  God  doth  not  now  require 
the    Chriftian  church  to  be  a  holy  community, 
as  that  he  did  not   require  the  Jewifh  church  to 
be  a  holy  community.     It  is  true,  that  external 
difobedience,  in  neglecting  to  be  circumcifed,  and 
in  refufing  to  keep  the  law,  deprived  the  Jew  of 
the  external  privileges  of  that  church  ;  and  inter- 
nal difobedience  and  rebellion  of  heart  deprived 
him  of  fpiritual  and  eternal  bleflings.     And  it  is 
equally  true,  that  external  difobedience,  in  neg- 
lecting to  be  baptized,  and  in  refufing  to  walk  in 


84 

the  ordinannces  of  the  gofpel,  deprives  a  perfon, 
now,  of  the  external  privileges  of  the  gofpel 
church ,  and  this,  joined  with  internal  difobedi- 
ence  to  God,  will  wholly  deprive  him  of  fpiritual 
good.  Thus  it  appears,  that  the  Jewifh  church 
was  national  in  the  fame  fenfe,  in  which  the  Chrif- 
tian  church  is  national. 

Further.      The   inconfiftency  of   afferting, 
that  the  church  in  the  family    of  Abraham   was 
only  national,  appears  from  the  exprefs    teftimo- 
ny  of  God  concerning  Chrift  who  is   called  the 
floepherd  of  lfrael.     Pfalm   lxxx.    i.  Give  ear,  0 
fhepherd  of  lfrael,  thou   that  leadefi    Jofeph  like  a 
flock  ,-  thou  that   dwelleft  between    the  cherubims, 
fhine  forth.     The  fame  perfonage  is  again   fpoken 
of,  Pfalm  lxxvii.  20.  "Thou  leddefl  thy  people  like 
a  flock,  by  the  hand  of  Mofes  and  Aaron.     And 
again,  Ifai.  xl.  11.  He  fhall  feed  his  flock  like   a 
Jhepherd  ;  he  fhall  gather  the  lambs  with  his  arm, 
and  carry  them   in  his    bofom,  and  fhall  gently  lead 
thofe  that  are  with  young.     Thefe  paffages,  as  well 
as  many   others  on  the  fame   topic,  exprefs  the 
character  and  office  of  Chrift,  and  the  relation,  in 
which  he  flood  to  his  ancient  church.     Likewife 
their  views  of  Chrift,  and  the  temper  and  affec- 
tions of  their  hearts   towards    him.     As  a  fhep- 
herd,  he    directed  and  guided  his  church  in  the 
way  they  fhould   go.     He  prepared,  and  fet  be- 
fore them  living  food.     The  unbelievers   among 
his   flock,  fpake  againft  him,   and  faid,    '    Can 
God  furnifh  a  table  in  the  wildernefs  r"     Bur  he 
did,  not  only  furnifh  a  table   with    manna  and 
flefh,   but   alfo  with  more  divine  and   heavenly 
nourifhment.     He  gave  them  fpiritual  meat  and 
fpiritual  drink.     "  They  drank  of  that  fpiritual 
rock  which   followed  them,  and  that   rock  was 
Chrift."  1  Cor.  x.  4.  Multitudes  did  actually  re- 
ceive this  divine  nourifhment.     The  Apoftle,  in 


connection  with  what  is  juft  mentioned,  fays, 
"  They  did  all  eat  the.  fame  Spiritual  meat,  and 
did  all  drink  the  fame  fpiritual  drink."  It  h 
true  that  many,  who  belonged  to  that  church, 
gave  evidence,  that  they  were  only  nominal 
profelfors ;  and  were,  in  heart,  enemies  to  the 
great  fhepherd.  Of  this,  Paul  proceeds  to  take 
notice,  verfe  5th.  But  with  fome  of  them  God  was 
not  wellpleafed :  for  they  were  overihrovjn  in  the 
wildernefs.  But  he  appears  very  far  from  re- 
nouncing God's  covenant  people,  on  this  ac- 
count, as  not  being  his  true  church.  \l  is  un- 
doubtedly the  cafe,  now,  that  many  who  belong 
to  thegofpel  church,  are  only  nominal  members, 
and  will  meet  with  the  fame  difapprobation  of 
God.  But  doth  this  prove,  that  God  hath  no 
church  under  the  gofpel  which  he  owns  and  bleil- 
es  ?  If  not,  neither  does  the  fame  argument 
prove,  that  he  had  no  real,  fpiritual  church  in 
Ifrael. 

Again.  Chrift  Jefus,  among  other  titles, 
hath  been  pleafed  to  exhibit  himfelf  to  thegofpel 
church,  under  the  title  and  character  of  a  Jhep- 
herd.  John  x.  n»  lam  the  good  fhepherd,  the 
good  fhepherd  giveih  his  life  for  the  /keep.  1  Pet. 
ii.  25.  For  ye  were  as  Jheep  going  aftray  ;  bid  are 
now  returned  unto  the  fhepherd  and  bijhop  of  your 
fouls. 

Thus  it  is  evident,  that  Chrift  is  the  fame  to 
his  church,  even  to  his  nominal,  vifible  church, 
in  all  ages.  Asa  fhepherd,  he  protected  his  flock, 
and  took  the  moft  kind  and  tender  care  of  it,  in 
the  wildernefs.  "  The  angel  of  his  prefence  faved 
them  ;  in  his  love,  and  in  his  pity,  he  redeemed  them  ; 
and  he  bare  them,  and  carried  them,  all  the  days  of 
old."  The  fame,  in  kind,  as  their  cafe  requires, 
he  hath  done  at  all  times  ;  and  the  fame  he  will 
be  and  do,  till  the  end  cf  time.     How  great  is  the 


86 

abfurdity,  therefore,  of  faying,  that  God's  ancient 
church  was  only  national  and  political,  and  en- 
tirely diftind  from  the  church  under  the  gofpel ! 

Respecting  the  promife,  made  to  Abraham 
and  the  church  in  his  family,  having  a  principal 
reference  to  the  land  of  Canaan,  and  temporal 
bleflings ;  I  readily  grant,  that  temporal  good 
was  promifed.  But  it  cannot  be  admitted,  that 
this  was  the  principal  thing  intended  in  the  prom- 
ife. And  even  thofe  who  plead  for  it,  often 
talk  about  the  earthly  Canaan  typifying  a  better 
country ,  and  that  fpiritual  bleflings,  and  even 
eternal  good,  were  exhibited  and  promifed  to 
Abraham  and  all  his  believing  feed.  According- 
ly the  Apoftlc,  fpeaking  of  Abraham  and  his 
believing  feed,  Heb.  xi.  16,  fays,  Ihey  dejire  a 
better  country,  that  is  an  heavenly ;  wherefore 
God  is  not  afhamed  to  be  called  their  God, 

If,  therefore,  fpiritual  and  divine  bleflings,  and 
a  better  country,  that  is,  an  heavenly,  were,  in  fa& 
promifed  to  Abraham,  and  all  in  the  church  of 
old,  who  fuftained  the  fame  moral  character  -> 
with  what  propriety  can  it  be  faid,  that  thofe 
promifes  had  a  principal  reference  to  temporal 
bleflings  ?  For  the  lead  fpiritual  blefling,  far, 
yea  infinitely  out-weighs  the  greateft  temporal 
good. 

The  truth  is,  God  did  promife  temporal  good 
to  the  ancient  church  ;  and,  for  holy  and  wife 
purpofes,  he  was  pleafed  to  promife  a  particular 
country,  in  cafe  of  obedience ;  and  that  they 
fhould  not  be  removed,  but  remain  a  diltinct  and 
favourite  body,  until  the  coming  of  the  Saviour, 
and  even  forever,  if  they  would  be  obedient  \ 
that  is,  as  long  as  time  endures.  But  what  does 
all  this  prove  ?  It  furely  does  not  prove,  that  tem- 
poral bleflings  were  the  chief  things  contained  in 
thofe  promifes  ;  but  the  reverfe.     It  proves  that 


«7 


they  were  God's  peculiar  people,  his  peculiar 
treafure,  above  all  people  ;  and  that  God  had  in- 
finitely greater  good  in  view,  and  would  make 
them  heirs  of  a  heavenly  and  eternal  inheritance. 

It  is  equally  true,  that  the  Chriftian  church 
hath  the  prcmife  of  the  life  that  now  is,  i  Tim. 
iv.  8.  Godlinefs  is  profitable  unto  all  things,  having 
the  promife  of  the  life  that  now  is — Chrift  promifes 
a  hundredfold,  in  the  prefent  life  ;  and  he  aflures 
his  church,  that  their  heavenly  Father  knoweth 
what  things  they  have  need  of,  in  the  prefent  life, 
and  will  fupply  their  wants.  But  it  would  be 
ftrange  inconfiflence,  to  argue  from  this,  that 
the  principal  bleflings  promifed  to  the  Chriftian 
church,  are  temporal  good  things.  But  it  is  no 
more  abfurd  than  to  argue  in  the  fame  manner, 
refpecting  the  church  fet  up  in  the  family  ©f  A- 
braham. 

It  is  thought,  that  by  bringing  into  view  the 
arguments  in  fupport  of  the  doctrine,  together 
with  what  hath  now  been  obferved  in  anfwer  to 
the  objection,  every  candid  mind  mud  be  fully 
fatisfied,  that  the  objection  cannot  ftand. 

Obj.  2.  If  the  objector  have  failed,  on  his  firft 
ground,  a  retreat  and  refuge  are  provided,  as  he 
imagines,  in  that  memorable  paflage  of  the  prophet 
Jeremiah,  quoted  by  the  Apoftle  Paul.  Heb. 
viii.  8,  and  on.  "  Behold  the  days  come,  faith 
the  Lord,  when  I  will  make  a  new  covenant  with 
the  houfe  of  Ifrael,  and  with  the  houfe  of  Judah  : 
Not  according  to  the  covenant  that  I  made  with 
their  fathers,  in  the  day  when  I  took  them  by  the 
hand  to  lead  them  out  of  the  land  of  Egypt  j  be- 
caufe  they  continued  not  in  my  covenant,  and  I 
regarded  them  not,  faith  the  Lord.  For  this  is 
the  covenant  that  I  will  make  with  the  houfe  of 
Ifrael,  after  thofe  days,  faith  the  Lord  :  I  will  put 
my  laws  into  their  mind,  and  write  them  in  their 


s$ 


hearts :  and  I  will  be  to  them  a  God,  and  they 
Jhall  be  to  me  a  people — In  that  he  faith,  A  new 
covenant,  he  hath  made  the  firft  old.  Now,  that 
which  decay eth  and  waxeth  old,  is  ready  to  van- 
ifh  away." 

It  is  obferved  in  the  introduction  of  this  paf- 
fage,  that  Chrijl  hath  obtained  a  more  excellent  min- 
ijlry,  than  the  Levitical  priefthood,  by  how  much 
alfo  he  is  the  Mediator  of  a  better  covenant,  which 
was  ejlablijhedupon  better  promifes.  Verfe  6.  When 
the  above  quotation  is  viewed  in  the  prediction  by 
the  prophet,  and  expounded  and  applied  by  the 
Apoftle,  it  is  thought,  by  fome,  to  be  a  conclu- 
five  proof,  that  the  gofpel  church  is  materially 
different  from  the  Jewifh  ;  and  taking  into  view 
what  is  faid  of  Chrifi,  that  he  is  the  Mediator  of 
a  better  covenant,  eflablifhed  upon  better  promifes, 
it  is  concluded,  with  great  confidence  and  affu- 
rance,  that  the  gofpel  church  is  built  upon  an  en- 
tirely new  foundation. 

I  am  willing  to  allow  the  objection  all  the 
weight,  which  it  can,  in  juftice,  claim  ;  but  am 
unwilling  to  admit  its  conclufivenefs,  without  ex- 
amination. Let  the  following  things,  therefore, 
be  particularly  confidered.  Firft.  This  new  cov- 
enant, of  which  theApoflle  fpeaks,  cannot  be  op- 
pofed  to,  or  different  from  that  which  God  exhib- 
ited and  eflablifhed  with  his  church  of  old.  For 
that  was  nothing  fhort  of  the  covenant  of  grace  ; 
as  is  evident  from  this  plain  reafon,  that  the  fame 
diftinguifhing  bleflmg  was  promifed  in  that,  as  is 
promifed,  in  what  is  granted  to  be  the  new  cove- 
nant— /  will  be  a  God  to  you.  This  God  ex- 
prefsly  promifed  to  the  church  of  old.  Exod. 
vi.  7.  I  will  take  you  to  me  for  a  people,  and  I  will  be 
to  you  a  God  :  and  ye  Jhall  know  that  I  am  the  Lord 
your  God,  How  very  fimilar  are  thefe  expreff- 
ions  to  thofe  of  the  Apoftle,  under  confideration  ! 


89 

/  «//'//  fo  to  them  a  God,  and  they  Jhall  be  to  me  a 
people.  For  God  to  give  himfelf,  or  engage  to 
be  a  God  to  any  people,  is  the  greateft  good  he 
poflibly  can  bellow :  and  this  fignal  bleffing  is  a- 
bundantly  declared  to  be  given  to,  and  enjoyed  by 
God's  ancient  church. 

In  the  fecond  place,  it  ought  to  be  particularly 
noticed,  that  the  Apoftle,  in  fpeaking  of  the  new 
and  old  covenant,  in  the  paffage  before  us,  has 
decidedly  removed  the  objection.  For  he  ex- 
prefsly  informs  us  what  he  means  by  the  old  cov- 
enant. After  fpeaking  of  the  new  covenant, 
which  God  would  make  with  the  houfe  of  Ifrael 
and  Judah,  he  adds,  Not  according  io  the  covenant 
that  I  made  with  their  fathers  in  the  day  when  I 
took  them  by  the  hand,  to  lead  them  out  of  the  land 
of  Egypt — This  old  covenant,  it  appears,  was  fome- 
thiner  which  took  place,  at  lead-  four  hundred  and 
thirty  years  after  God  had  made  a  covenant  with 
Abraham,  and  kt  up  his  vifible  church  in  his  fam- 
ily. It  is,  therefore,  abfurd  for  any  to  pretend, 
that  this  old  covenant,  which  was  ready  to  vanifh 
away,  was  the  covenant  which  God  made  with 
Abraham,  and  with  his  ancient  church.  For  the 
v/ords  are  plain  and  unequivocal,  that  it  was  that 
covenant,  which  God  made  with  Ifrael,  when  he 
led  them  from  Egypt  to  Canaan.  If  we  can  be- 
lieve the  Apoftle' s  teftimony,  it  was  the  ceremoni- 
al law,  which  God  appointed  for  Ifrael  at  Mount 
Sinai,  when  he  ordered  and  inftru&ed  Mofes  to 
make  the  tabernacle,  and  fet  up  the  ceremonial 
rites.  For  it  is  immediately  added,  Chapter  ix.  i. 
Then,  verily,  the  Jirft  covenant  had  alfo  ordinances 
of  divine  fervice,  and  a  worldly  f ancillary.  For 
there  was  a  Tabernacle  made.  Therefore,  noth- 
ing can  be  more  plain  and  exprefs  than,  that,  by 
the  firft  covenant  here  fpoken  of,  is  meant  the 

N 


9° 

fyftem  of  Mofaic  ceremonial  rites,  which  were 
done  away  in  Chrift.  But  how  widely  different 
is  this  from  the  original  covenant,  which  God 
made  with  Abraham  and  his  feed  ! 

Those  rites  and  ceremonies,  which  confided 
in  meats  and  drinks^  divers  wajbwgs  and  carnal  or- 
dinances, impofed  on  God's  people,  under  the 
Mofaic  difpenfation,  did  indeed,  wax  old,  and 
were  ready  to  vanijh  away.  For  Chrift  was  now 
come,  to  whom  they  all  pointed  :  confequently, 
there  was  no  further  ufe  for  the  external  peforrn- 
auce  of  them.  Accordingly,  they  fubfided  and 
gctve  room  for  the  ancient  covenant  of  grace  to 
mine  forth,  with  peculiar  luftre.  So  that  now 
the  church  and  people  of  God  are  under  advan- 
tage, without  the  aid  of  rites  and  ceremonies,  to 
view  the  great  and  glorious  things,  comprifed  in 
the  covenant  of  grace.  And  this  is  that,  to  which 
thofe  better  promifes  mentioned  by  the  Apofile, 
have  reference. 

Thirdly.  It  is  worthy  of  particular  notice, 
with  whom  it  is,  that  the  Apofile  declares  this 
new  covenant  fnall  be  made  ;  viz.  with  the  houfe 
of  Ifrael,  and  the  houfe  of  Judah.  How  can  the 
gofpel  church,  which  is  now  made  up  of  believ- 
ing Gentiles,  be  called  the  houfe  of  Ifrael  and 
Judah,  any  other  wife  than  by  admitting  a  con- 
tinuation of  God's  church,  from  the  old  to  the  new 
difpenfation  ?  and  that  the  believing  Gentiles 
become  the  children  of  Abraham,  Ifaac,  and  Ja- 
cob, by  fuflaining  the  fame  moral  character 
with  thofe  patriarchs,  and  by  being  admitted  to 
the  fame  (landing  with  them,  and  united  with 
the    fame  vinble  body  of  Chriil  ? 

The  above  confederations,  not  only  effectually 
remove  the  ground  of  the  objection,  but  likewife, 
open  a  confiflent  view  of  the  old  and  new  cove- 
nant, which  correfponds  with  the  declared  defign 


9* 

of  the  Apodle.  But,  fhould  difficulty  dill  remain 
in  the  minds  of  fome,  as  to  the  word,  new,  appli- 
ed to  the  gcfpel  covenant ;  mould  they  imagine, 
that  it  mud  imply  fomething  never  made  known 
before  ;  fuch  are  deiired  to  read  John  xiii,  34. 
A  new  commandment  I  give  unto  you,  that  ye  alfo 
love  one  another.  Would  any  perfon  venture  to 
affirm,  that  this  commandment  was  never  enjoin- 
ed before  ?  It  is  as  old  as  the  Bible  ;  and  was  ex- 
prefsly  delivered  to  God's  ancient  church.  Thou 
Jhalt  love  thy  neighbour  as  thy/elf,  was  the  fecond 
great  command,  given  by  Mofes,  and  often  re- 
newed afterwards.  This  is  a  cafe  fimilar  to  the 
new  covenant ;  and  John,  in  his  firft  Epiille,  has 
•given  us  a  clue,  by  which  we  may  trace  out  and 
folve  the  difficulty.  Brethren^,  I  write  no  new  com- 
mandment unto  you,  but  an  old  co?nmandment^  which 
ye  had  from  the  beginning ;  the  old  commandment  is 
the  word,  which  ye  have  heard  from  the  beginning. 
Again,  a  new  commandment  I  write  unto  you,  which 
thing  is  true  in  him  and  in  you  ;  becaufe  the  darknefs 
is  pafl  and  the  true  light  now  /hincth.     Because 

THE   DARKNESS  IS   PAST,  AND  THE  TRUE   LIGHT 

now  shineth — This  unravels  the  whole  difficul- 
ty. Under  the  old  difpenfation,  the  great  and 
important  things  of  Chrid's  kingdom  were  but 
darkly  exhibited,  through  types  and  figures  :  and 
even  the  plained  things  were  corrupted — this  com- 
mand to  love  one  another  among  the  red.  But 
when  Chrid  came  he  reclined  the  former  midakes 
of  his  church,  removed  former  obfcurities,  and 
fet  all  things  in  open  light.  So  thac  the  mean: 
of  the  word,  new,  applied  to  commandment,  is  a 
renewed  commandment,  fet  forth  in  its  original  de- 
fign.  And  in  the  fame  manner,  is  the  new  cove- 
nant to  be  underdood. 

Obj.  3.     AccoPvDIng   to   the  conditution  of 
-the    gofpel  church,   a  faying,  nidifying  faith  in 


-92 

Chrifr,  is  a  requifite  qualification  for  vifible  mem- 
berfhip.  Not  To  in  the  Jewifh  church.  There- 
fore, the  Chriftian  church  is  materially  different 
from  the  Jewifh. 

In  order  to  fee  this  objection  anfwered,  the 
reader  is  defired  to  turn  back  to  the  fecond  ar- 
gument in  proof  of  the  doctrine,  which  contains 
a  fufficient  confutation.  But  fhould  believer's 
haptifm,  fo  called,  be  dill  urged  by  any,  as  hav- 
ing weight  againfl  the  doctrine,  it  may  be  ob- 
ferved,  that  this  is  nothing  new  in  the  church  un- 
der the  prefent  difpenfation.  The  fame  was  re- 
quired of  God's  ancient  people,  in  order  for  cir- 
cumcifion.  In  proof  of  this,  what  has  been  al- 
ready obferved  upon  the  qualification,  which 
God  required,  under  the  old  difpenfation,  is  per- 
tinent to  the  point.  Efpecially  what  is  faid  of 
Abraham,  in  the  above  cited  Rom.  iv.  n. 
And  he  received  t he  Jign  of  circumcifion,  afcal  of  the 
righteoufnefs  of  the  faith  which  he  had,  yet  being 
uncircumcifed*  Here  faith  is  made  the  condition 
of  circumcifion,  and  circumcifion  ig  made  an 
outward  teftimony  of  faith.  And  previous  to 
Abraham's  being  circumcifed,  God  required  this, 
Walk  before  me,  and  be  thou perf eel*  Thus  it  is 
evident,  that  under  the  old  difpenfation,  it  was, 
Believe  and  be  circumcifed,  as  under  the  new,  it  is, 
Believe  and  be  baptized.  Therefore  it  appears 
abundantly  clear,  that  believer's  baptifin,  is  noth- 
ing new  in  the  church  under  the  gofpel. 

There  are  other  objections  which  are  fonie- 
times  made  ;  but  they  are  of  much  lefs  confe- 
quence,  than  thofe  which  have  now  been  flated. 
Thcfe  are,  evidently,  the  principal  ones,  by 
which  our  doctrine  has  been  oppofed.  So  that 
if  what  has  been  faid  in  anfwer  to  them,  be  fuf- 
ficient to  fhow,  that  they  are  groundlefs  and  can- 
not, in  the  view  of  fcripture  and  reafon,  be   fup- 


93 

ported,  all  thofe  of  lefs  importance  mud  neceffa- 
rily  fall  with  them. 

IMPROVEMENT. 

I.  We  learn  from  our  text,  that  the  church  of 
God  hath  one  to  prefide  over  all  its  important 
affairs,  who  is  infinitely  well  qualified  for  this 
high  and  exalted  flation  ;  even  Jefus,  the  fon  of 
God,  the  Saviour  of  the  world.  His  character  is 
unexceptionable,  and  his  perfection  and  ability 
infinite.  In  him  dwelleth  all  thefulnefs  of  the  God- 
head, bodily.  Col.  ii.  9.  His  divine  glory  mines 
forth,  with  diftinguifhed  ludre,  through  heaven, 
earth  and  all  worlds.  The  natural  and  moral 
creation  rofe  into  exidence  by  his  command  \  and 
all  things  are,  in  the  mod  abfolute  manner,  put 
into  his  hands  as  mediator.  The  kingdom  is  the 
Lord's,  and  he  is  governor  among  the  nations. — 
Pfalm  xxii.  28. 

Such  is  the  perfonage,  who  fits  king  over  the 
church,  forever,  and  he  is  given  to  be  the  head  0- 
roer  all  things  to  the  church.  He  is  the  foundation 
and  lawgiver,  and  hath  given  fuch  precepts,  ap- 
pointed fuch  ordinances,  and  granted  fuch  privi- 
leges as  infinite  wifdom  hath  feen  fit  and  bed. — 
wAnd  he  is  the  fource  of  all  vital  influence,  grace 
and  fupport  to  his  church.  He  it  is,  who  hath  en- 
gaged to  protect  and  defend  his  people  from  be- 
ing overcome  by  the  afTaults  of  earth  and  hell ; 
to  carry  them  through  all  the  dorms  and 
tempeds  of  thefe  lower  regions,  and  finally  to 
land  them  on  the  more  of  unclouded,  endlefs  and 
increafing  felicity. 

II.  From  our  text  and  fubjecl,  we  are  led  to 
fee  the  infinite  fafety  of  the  church  of  God. — 
Earth  and  hell  may  rage  and  combine  for  herde- 
ftru&ion  ;  but  her  munition  being  a  rock,   none 


94 

who  fight  againft  her  {hall  profper.  TV  fo  /£# 
fitteth  in  the  heavens  /Jo all  laugh  ;  the  Lord  Jhall 
have  them  in  derifwn.  Then  fn  all  he  /peak  unto 
them  in  his  ivrat/\  and  vex  them  in  his  fore  difpleaf- 
ure.  God  has  given  the  higheft  alTurance  of  the 
fafety  of  his  church,  both  by  his  promifes  and  by 
a  remarkable  feries  of  providences,  He  hath 
often  reproved  kings  and  darned  many  nations  to 
pieces,  when  they  have  flood  in  the  way  ot  his 
church.  In  times  of  diflrefs,  he  hath  often  raifed 
up  deliverers,  who  have  fubdued  the  enemies  of 
his  church  ;  the  language  of  which  is,  "  Touch 
not  mine  anointed,  and  do  my  prophets  no 
harm."  The  prophet  Ifaiah,  fpeaking  of  the 
fafety  of  the  church,  ufes  language  very  em- 
phatical ;  Ch.  43.  "  But  now  thus  faith  the 
Lord  that  created  thee,  O  Jacob,  and  he  that 
formed  thee,  O  Ifrael,  fear  not:  for  I  have  re- 
deemed thee,  I  have  called  thee  by  thy  name, 
thou  art  mine.  When  thou  pafTefl  through  the 
waters  I  will  be  with  thee,  and  through  the  rivers 
they  mail  not  overflow  thee  :  when  thou  walked 
through  the  fire  thou  fhalt  not  be  burnt ;  neither 
ihali  the  flame  kindle  upon  thee."  The  reafon 
is  then  given :  "  For  I  am  the  Lord  thy  God, 
the  holy  one  of  Ifrael,  thy  Saviour.  I  gave  Egypt 
for  thy  ranfom,  Ethiopia  and  Seba  for  thee. — 
Since  thou  waft  precious  in  my  fight,  thou  hall 
been  honourable,  and  I  have  loved  thee  :  there- 
fore will  I  give  men  for  thee,  and  people  for  thy 
life.  Fear  not,  for  I  am  with  thee."  What  a 
combination  of  promifes  and  encouragements 
here  unite  !  And  Chrift  himfelf  has  faid  a  num- 
ber of  things  to  comfort  and  fupport  his  church 
againft  the  moft  formidable  oppofiticn.  His  ex- 
preflions  are  fuch  as  thefe,  Fear  not,  little  flock — 
fear  them  not — fear  none  of  thofe  things — For  lo9 1 
am  with  you  alzvay,  even  unto  the  end  of  the  world.. 


9 


\fj 


Thus  the  ancient  church  in  Ifrael,  and  the  fama 
church,  fince  the  coming  of  Chrifl,  have  the  fame 
glorious  promifes  of  divine  protection.  Of  what 
infinite  importance  therefore,  in  God's  view,  is 
the  church  in  ail  ages !  He  hath  redeemed  it, 
with  an  infinite  price,  and  protected  it  by  almigh- 
ty power.  The  attention  and  admiration  of  the 
holy  angels  are  excited  to  the  higher!  degree,  by 
viewing  the  glorious  things  of  the  Redeemers 
kingdom.  They  are  conflant  attendants  en 
Chrifl,  to  execute  his  orders  refpe&ing  his 
church  on  earth.  And  there  is  no  difpenfation 
of  providence,  towards  the  nations  of  the  earth, 
or  the  world  in  general,  but  what  tends  to  the 
accomplishment  of  the  divine  purpofes  refpecling 
the  church. 

With  this  animating  view  of  the  Redeemer's 
kingdom,  let  us  make  off  the  flumbers  of  a  long- 
night  of  deadnefs  and  indifference,  trim  our  lamps, 
and  thereby  conllrain  the  world  to  acknowledge 
that  we  believe  the  doclrines  of  our  holy  reli- 
gion. Let  us,  unitedly,  prefs  forward  towards 
the  mark  for  the  prize  of  the  high  calling  of 
God  in  Chrifl  Jefus.  Do  we  truli  in  fuch  an 
Almighty  friend,  being  afiured  that  his  caufe 
mail  Hand  and  profper  forever,  after  thefe  lower 
worlds  (hall  diffolve  and  pafs  away  ?  and  do  we 
hope  fhortly  to  exchange  tranfitory  things  for 
thofe  which  are  heavenly  ?  and  go  and  dwell  in 
the  beatific  prefence  of  our  divine  Emmanuel  I 
do  we  hope  to  join  the  company  of  Seraphim, 
to  praife  the  eternal  God,  for  his  infinitely  rich, 
free  and  fovereign  mercy,  glorioufly  difplayed  in 
the  falvation  of  fmners  ?  How  powerful  are  the 
motives  which  are  fet  before  us  to  fidelity  to 
Chrifl,  and  to  pray  fervently  for  the  peace  and 
enlargement  of  Zion ;  and  withal,  to  exercife  a 
holy  jealoufy  over  our  own  hearts,  and  fuitably 


96 

to  fear  left  a  promife  be'mg  left  us  of  entering  into  his 
reft)  we  fhould  feem  to  comejhort  of  it  !  Let  us  take 
theutmoft  heed,  in  examining  our  hope,  and  be 
fatisfied  with  nothing  fhort  of  that  which  is  as 
an  anchor  to  the  foul,  both  fure  and  fledfaft,  and 
which  enter eth  into  that  within  the  vail.  Such  a 
hope  is  fet  before  us  ;  and  fuch  a  hope  is  laid  up 
in  heaven  for  all  the  faithful.  Such  a  hope  bring- 
eth  forth  the  fruits  of  hoiinefs ;  and  it  is  the  only 
one,  which  will  fupport  and  cairy  the  foul 
through  death  in  peace,  and  land  it  on  the  ihore 
of  a  blelfed  eternity. 

III.  The  foregoing  view  which  we  have  taken 
of  this  fubjecl:,  may  ferve  to  correct  our  miftakes 
about  the  church  of  God,  if  we  have  been  fo  un- 
happy as  to  imbibe  any.  It  mod  clearly  appears* 
from  fcripture  teftimony,  that  the  church  of  Chrift 
is  the  fame  in  all  ages.  I  have  endeavored  to 
flate  my  ideas  of  the  church,  in  a  plain  and  fa- 
miliar manner,  and  the  reafons  why  I  have  em- 
braced them,  with  a  view,  rather  to  aflift  the  com- 
mon clafs  of  chriftians,  than  to  amufe  the  learn- 
ed. And  if  people  are  honeftiy  enquiring  after 
truth,  they  will  be  willing  to  attend  with  candour, 
and  weigh  arguments  and  fcriptures  juflly.  Re- 
alizing, that  they  are  under  the  omniprefent  eye, 
they  will  feel  obligation  to  underftand  and  em- 
brace the  great  truths  refpecting  the  Redeemer's 
kingdom ;  and  they  will  not  reject  a  doclrine, 
merely  becaufe  it  is  againlt  their  natural  inclina- 
tion, or  pre-conceived  opinions ;  but  will,  gladly- 
exchange  the  molt  favourite  errors  for  the  doc- 
trines of  truth. 

Therefore,  let  all  be  earneflly  intreated  to 
examine  the  fentiment  here  advanced,  and  care- 
fully to  compare  it  with  the  word  of  God  ;  and 
I  am  fully  perfuaded  that  it  will  be  found  to  be 
a  fentiment  very  clearly  taught  in  the  fcriptures  \ 


97 

and  peculiarly  adapted  to  exhibit  a  confident  view 
of  the  great  defign  and  work  of  the  Saviour,  in  re- 
deeming and  fetting  up  a  vifible  church  on  earth  ; 
and  conducting  it  through  the  various  difpenfations 
and  changes  of  time  ;  and  finally  caufing  it  to  tri- 
umph over  all  oppofition,  and  extend  to  the  re- 
moteft  ends  of  the  world. 

But  a  contrary  view  of  things,  which  is,  thai 
God  never  had  a  real,  vifible  church  in  the  world, 
until  the  Chriftian  era,  is  peculiarly  calculated  to 
darken  and  confufe  the  mind,  and  leave  it  utterly 
at  a  lofs,  how  to  underftand  things  right.  For 
when  a  perfon  reads  the  old  teftament,  he  finds 
much  faid  about  the  church  of  God,  and  what 
great  and  marvellous  things  he  hath  done  for  it — 
that  he  hath  called  a  people  out  from  among  the 
idolatrous  nations,  and  by  a  feries  of  remarkable 
events  of  providence,  attending  them,  for  the 
\  fpace  of  four  hundred  and  thirty  years,  finally 
fettled  them,  a  diftincl:  body,  in  the  land  of  Ca- 
naan. He  finds  that  the  divine  conduct  towards 
them,  for  many  ages  afterwards,  was  marvellous; 
expreffive  of  fatherly  protection,  government  and 
difcipline  :  and,  moreover,  that,  by  divine  direc- 
tion, they  fet  up  and  performed  the  folemn  wor- 
fhipofGod;  in  many  inftances,  with  ardent  af- 
fections of  heart  for  the  real  enjoyment  of  fpirit- 
ual  and  divine  food.  It  is  alfo  found,  that  God 
avouched  them  to  be  his  peculiar  people  ;  and 
that  they,  in  the  mofl  folemn  manner,  avouched 
him  to  be  their  God,  in  the  prefence  of  heaven 
and  earth,  and  engaged  to  walk  before  him  in 
fear,  and.  obey  all  his  requirements ;  and  that  the 
Angel  of  the  covenant  was  their  Redeemer, 
their  fhepherd  and  Saviour  ;  and  that  glorious 
things  were  fpoken  concerning  Zion — that  Chrift 
Cat  king   over  it — that  God  dwelt  in   it — that  it 

O 


98 

it  was  the  joy  of  the  whole  earth — fent  forth 
praifes  to  the  eternal  I  AM — was  never  to  be 
moved,  becaufe  God  had  founded  it  upon  a  pre- 
cious corner  (lone,  and  there  he  commanded 
bleffmgs,  even  life  forevermore. 

These,  and  many  other  great  and  important 
things,  the  reader  finds  fpoken,  in  the  old  tefta- 
ment,  concerning  God's  ancient  people.  And 
further,  he  finds  exprefs  teftimony,  in  the  new 
ted  amen  t,  that  they  did  eat  fpiritual  meat,  and 
did  drink  fpiritual  drink  :  for  they  drank  of  that 
fpiritual  rock  which  followed  them,  and  that  rock 
was  Chrifl. 

If  after  all  this,  and  much  more  which  might 
come  into  view,  the  reader  mould  be  informed, 
that  in  all  this  fpaee  of  time,  which  was  about  two 
thoufand  years,  God  had  no  real,  vifible  church 
in  the  world,  and  mould  he  be  fo  unhappy  as  to 
give  credit  to  it  ;  what  darknefs  and  confufion 
mud  cover  his  mind  !  and  how  could  he  get  any 
rational  and  fatisfactory  underdanding  of  the  old 
teftament  ?  It  rauft,  in  a  great  meafure,  become  a 
feaied  book  to  him. 

The  above  declarations  of  God,  concerning  his 
ancient  people,  together  with  fpiritual  bleffings 
innumerable,  conferred  on  his  people  in  the  courfe 
of  his  providence,  are  altogether  unintelligible,  up- 
on any  other  principle,  than,  that  the  feed  of  Abra- 
ham were,  in  his  view,  his  real  church.  And  the 
fame  didinguifhing  bleflings  being  promifed  and 
conferred  on  the  gofpel  church,  it  is  evident,  that 
God  confiders  believing  Gentiles  as  being  graffed 
into  the  old  Mock,  and  making,  with  his  ancient 
church,  but  one  vifible  body.  Thus  the  great 
and  inLereding  things  of  the  kingdom  of  Chrifl 
aie  fubmitted  to  candid  examination;  and  as 
jofhua  faid  of  old,  fo  I  fay  now  ;  Choofe  you,  this 
day,  whether  you  will  embrace  God's  revealed 
fentiments  of  his  church,    and  fo  be  on   his  fide, 


99 

or  whether  you  will  oppofe  and  reject  them,  and 
be  found  fighting  againil  him. 

IV.  The  foregoing  fubject  teaches  us,  in  a  dif- 
tinguifhing  manner,  what  the  new  difpenfation 
has  done,  with  regard  to  the  church  of  God : 
and  this  confifts,  chiefly,  in  three  things. 

i.  Chpjst  Jesus  haying  actually  come  and 
performed  all  thofe  things  which  were  predicted 
of  him,  to  whom  all  the  ancient  types  and  cere- 
monies pointed  ;  the  new  difpenfation  fupercedes 
any  further  ufe  of  the  external  part  of  thofe  types 
and  ceremonies. 

2.  By  reafon  of  the  new  difpenfation' s  fuper- 
ceding  the  ufe  of  ancient  ceremonies,  it  has  taken 
down  the  partition  wall,  which  long  feparated 
between  Jews  and  Gentiles  ;  and  has  opened  a 
free,  accembie  door  for  all  nations  to  come  and 
enjoy  equal  privileges  in  the  church  of  God. 
And, 

3.  Under  the  new  difpenfation,  the  great  and 
important  things  of  the  Redeemer's  kingdom  are 
exhibited  in  vaftly  clearer  light  than  before :  fo 
that  we  may  clearly  fee  and  underftand  things, 
which  were  but  darkly  typified  to  God's  ancient 
people.  By  reafon  of  the  more  clear  gofpel  light, 
which  now  mines,  mankind  may  go  directly  to 
Chrift  and  to  God  through  him,  for  pardoning 
mercy  and  all  fpiritual  bleifings,  without  the  in- 
termediate aid  of  types  and  ceremonies. 

But  obferve,  that  in  all  this,  the  new  difpenfa- 
tion has  made  no  eifential  alteration  in  the  real 
church  of  God.  That  remains  frill  the  fame,  and 
fo  it  will  continue  to  the  end  of  the  world.  It 
(lands  upon  the  fame  immoveable  foundation  ;  its 
real  character,  qualification  for  member  (hip,  and 
facramental  privileges  are  the  fame.  See  the  a- 
bove  obfervations  beautifully  fet  forth  by  the  A- 
poftle.     Eph.  ii.  12 — 22.  "  That  at  that  time  ye 


lOO 


were  without  Chrifl ;  being  aliens  from  the  com- 
monwealth of  Ifrael,  and  ftrangers  from  the  cov- 
enants of  promife,  having  no  hope  and  without 
God  in  the  world ;  But  in  Chrifl:  Jefus,  ye  who 
fometimes  were  far  off  are  made  nigh  by  the  blood 
of  Chrifl:.  For  he  is  our  peace,  who  hath  made 
both  one,  and  hath  broken  down  the  middle  wall  of 
-partition  between  us  ;  having  abolifhed  in  his  flern 
the  enmity,  even  the  law  of  commandments,  con- 
tained in  ordinances,  for  to  make  in  himfelf,  of 
twain,  one  new  man,  fo  making  peace  ;  and  that 
he  might  reconcile  both  unto  God,  in  one  body 
by  the  crofs,  having  (lain  the  enmity  thereby ; 
and  came  and  preached  peace  to  you  which  were 
afar  off,  and  to  them  that  were  nigh.  For  through 
him  we  both  have  accefs,  by  one  Spirit,  unto  the 
Father.  Now  therefore,  ye  are  no  more  ftrangers 
and  foreigners,  but  fellow- citizens  with  the  faints, 
and  of  the  houfeholdof  God  ;  and  are  built  upon 
the  foundation  of  the  Apoftles  and  prophets,  Jefus 
Chrifl  himfelf  being  the  chief  corner  flone  -,  in 
whom  all  the  building  fitly  framed  together,  grow- 
eth  unto  an  holy  temple  in  the  Lord:  in  whom 
you  aifo  are  builded  together  for  an  habitation  of 
God,  through  the  Spirit." 

In  what  a  clear  and  diftinguifhing  manner,  does 
the  Apoftle  here  reprefent  to  us  what  the  new  dif- 
penfation  has  done  refpe&ing  the  vifible  kingdom 
of  Chrifl !  If  I  miftake  not,  it  is  the  fame  for  fub- 
ftance,  which  I  have  endeavoured  to  exhibit :  and 
it  is  worthy  of  particular  notice,  that  the  Apoftle 
is  exceedingly  careful  to  hold  up  to  view  God's 
ancient  church,  under  the  ideas  of  convmonwealth 
of  Ifrael,  body,  and  houfehold  of  God,  having  the 
covenants  and  promifes  made  to  them  ;  and  like- 
wife,  to  reprefent  the  believing  Gentiles  as  incor- 
porated into  the  fame  body  with  God's  people  of 
old ;  And  further,  that  this  body  never  had  but 


101 


ene  head,  this  houfehold  or  holy  family  never  had 
but  one  foundation  ;  being  built  upon  the  founda- 
tion of  the  Apofllcs  and  prophets ,  Jefus  Chrift  him- 
felf  being  the  chief  corner  ftone. 

The  infpired  writer  defcribes  to  us,  in  a  very 
(hiking  manner,  the  fad  and  awful  ftate  of  the 
Gentiles,  previous  to  their  embracing  chriflianity  ; 
bein£  Grangers  and  aliens  from  the  covenant  of 
grace,  and  from  the  great  and  precious  promifcs 
and  privileges  which  are  given  to  the  church ; 
and  being  without  Chrift  and  without  God  in  the 
world.  But  as  foon  as  they  embraced  the  gofpel, 
their  moral  character  became  the  fame  which  God 
always  required  for  vifible  memberfhip  in  his 
church.  Therefore,  by  their  profeffion  of  faith 
in  Chrift,  the  door  was  opened  for  them  to  be 
brought  nigh  to  God  by  the  blood  of  Chrift,  not 
only  in  the  internal  exercifes  of  their  hearts,  but 
in  their  outwnrd  Handing  with  his  church.  So 
that  they  are  now  become f ei 'low-citizens  with  the 
faints,  and  are  of  the  houfehold  of  God  ;  and  may, 
with  freedom,  enjoy  all  the  fignal  blefiings  and 
privileges  granted  to  the  fame.  And  the  mind 
of  the  reader  mud  be  exceedingly  inattentive,  of 
wholly  wrapped  up  in  prejudice,  not  to  fee,  that 
one  great  end  of  the  Apoftle's  writing  is,  to  teach 
the  believing  Gentiles  not  to  imagine,  that  Chrift 
had  dilfolved  his  ancient  church,  and  was  about 
incorporating  a  new  body,  diftincl  and  different 
from  that  which  he  had  fet  up  ages  before.  For 
the  Apoftle  is  careful  to  inform  them  that  God 
has  but  one  building  in  this  world,  called  the 
church,  and,  that,  under  every  difpenfation,  he 
has  been  collecting  materials,  and  is  fo  fitly  fra- 
ming them  together,  by  the  agency  of  the  divine 
fpirit,  that  it  is  continually  growing  unto  an  holy 
temple  in  the  Lord,  and  for  an  habitation  of  God. 
Thus  we  fee,  with  what  clearnefs,  Chrift  exhibits 


I02 


the  interefting  and  important  things  of  his  king* 
dom,  under  the  new  difpenfation. 

The  church  of  God,  like  a  material  building, 
t©  which  it  is  compared,  puts  on  different  appear- 
ances, according  to  the  different  degrees  of  light 
in  which  it  is  viewed,  and  of  perfection,  to  which 
it  is  raifed.  In  the  early  ages  of  time,  there  were 
but  few  external  marks,  by  which  the  church  was 
diuinguifhed  from  the  comman  mafs  of  mankind. 
A  view  of  the  church  in  that  ftage,  is  fomewhat 
like  viewing  the  materials  of  a  building  in  the 
rough,  or  before  much  feparation  takes  place.  If 
viewed  from  the  calling  of  Abraham  to  the  fetting 
up  of  the  Tabernacle,  there  appears  a  greater  fe- 
paration between  the  church  and  the  world.  And 
if  viewed  from  that  time  down  through  the  Mo- 
faic  difpenfation,  the  marks  of  God's  fpiritual 
building  appear  much  more  confpicuous.  The 
foundation  was  not  only  laid,  but  the  fuperftruc- 
ture  rofe  and  advanced  on  towards  perfection. 
If  the  view  be  carried  on,  from  the  beginning 
of  the  Chri/lian  era,  down  through  the  millennian 
period  of  the  church,  we  may  clearly  fee  the  ad- 
vances which  it  is  making  towards  perfection,  by 
the  aid  and  polifh  of  the  unerring  Architect. 
Order,  fymmetry,  beauty  and  glory  begin,  and 
will  continue,  to  brighten  up  and  fhine  with  pe- 
culiar fplendour.  Glorious  things  are  fpoken  of 
thee,  0  city  of  God  ;  fays  the  enraptured  Pfalmift ; 
and  the  prophet  Ifaiah,  looking  down  through 
future  times,  by  the  fpirit  of  prophecy,  and  feeing 
the  accomplifhment  of  the  great  and  precious 
promifes  to  the  church,  was  flung  into  the  higheft 
extacy  of  joy,  and  broke  forth  in  the  following 
rapturous  exprefhons  ;  Awake,  awake,  pit  on  thy 
flrength,  O  Zion  ;  put  on  thy  beautiful  garments, 
0  Jerufale?n,  the  holy  city  :  for  henceforth  there  JL  all 
no  more  come  unto  thee  the  uncircumcifed  and  the  un- 


roj 

mmmmmmmigf 

dean.  jirife^fnne^for  thy  light  is  come,  and  the 
glory  of  the  Lord  is  rifen  upon  thee — All  which  re- 
fpe&s  the  church  in  this  world,  and  only  preludes 
the  abfolute  perfection  and  eternal  glory  of  it,  iu 
the  triumphant  (late  above. 

V.  From  the  preceding  difcourfe,  if  we  have 
paid  due  attention,  we  may  gain  abundant  fatif- 
faction,  with  refpecl  to  the  privileges  to  be  enjoy- 
ed by  the  Chriftian  church.  It  being  fo  demon- 
flrably  clear,  from  the  holy  fcriptures,  that  the 
church  of  Chrifi  is  effentially  the  fame  in  all  ages ',  in 
the  fulled  manner  eltablimes  the  doctrine  of  in- 
fant  baptifnu  And  let  no  one  be  furprifed  at  this 
inference  :  for  truth  mud,  fooner  or  later,  clear 
its  way,  and  the  more  it  is  examined  with  can- 
dour, the  brighter  will  it  mine. 

With  refpecl:  to  the  doctrine  of  infant  baptifm, 
it  is  undeniable,  that  God's  ancient  church,  from 
the  days  of  Abraham,  did  enjoy  the  privilege  of 
vifibly  dedicating  their  infant  feed  to  him  \  and 
of  having  his  mark,  the  diftinguifhing  external 
mark  of  his  flock,  fet  upon  them.  This  inftitu- 
tion  was  exprefsly  appointed  and  commanded  by 
the  great  head  of  the  church.  Whether  it  was, 
in  human  view,  a  wife  appointment,  or  adapted 
to  anfwer  any  valuable  ends,  is  not  the  queftion  : 
but  the  queflion  is,  whether  it  was,  in  fact,  an  ap- 
pointment of  Chrift,  for  his  real  church  ?  That 
it  was  an  appointment  of  God,  none  difpute,  who 
admit  the  divine  origin  of  the  Bible.  But  fome 
of  our  Chriftian  brethren  have  queftioned  whether 
circumcifion  was  an  ordinance  of  the  real  church 
of  God  ;  or  whether  it,  in  any  meafure.  defignated 
the  vifible  family  of  the  Redeemer. 

In  order  to  folvethis  doubt,  the  reader  is  defired 
to  view  and  weigh,  with  candour  and  impartiality, 
the  abundant  fcripture  teftimony,  proving  that 
God  had  a  real  church,  under  the  former  difpen- 


104 

fation,  which  he  owned  and  bleflfed  as  his  people, 
and  his  peculiar  inheritance  :  and  that  the  gofpel 
church  is  engrafted  into,  and  incorporated  v/ith 
the  fame  body.  To  me  it.  appears,  that  thofe 
fcriptures  mult  either  be  darned  out  of  the  Bible, 
or  perverted  by  unnatural  conflruclion,  or  elfe, 
with  honeft  hearts,  we  muff,  feel  conftrained  to 
acknowledge,  that  circumcifion  was  an  ordinance 
of  the  real  church  of  God,  defignating  the  vifi- 
ble  family  of  the  Redeemer.  Plainly  alluding 
to  this  idea  of  circumcifion,  the  ApofHe  fays, 
•*  We  are  the  circumcifion,  which  worjhip  God  in  the 
fpirii"  Thus  the  very  word  is  fynonimous  with 
the  true  church  of  Chriil.  Circumcifion,  which 
was  a  feal  of  the  righteoufnefs  of  faith,  and  an 
ordinance  of  the  real  church  of  God,  was  an  or- 
dinance for  the  infant  feed,  as  much  as  for  the  a- 
dult  parent  and  believer.  Confequently,  as  the 
church  is  flill  the  fame,  and  baptifm  of  the  fame 
import,  the  validity  of  infant  baptifm  mull  una- 
voidably be  admitted. 

It  hath  been  already  mown,  that  circumcifion 
under  the  old,  and  baptifm  under  the  new  difpen- 
fations,  evidently  anfwer  eilentially  the  fame  ends 
in  the  church  of  God.  This  not  only  proves, 
that  baptifm  fupplies  the  place  of  circumcifion ; 
but  likewife  proves,  that  the  church  under  the 
gofpel  enjoys  the  fame  privilege,  as  formerly, 
of  vifibly  dedicating  their  children  to  God,  in 
hopes  of  inheriting  for  them,  the  fame  fpiritual 
good,  promifed  to  Abraham  and  his  feed,  in  the 
covenant  of  grace.  And,  that  it  is  a  privilege,  thus 
to  dedicate  to  God,  and  to  receive  the  feal  of  his 
covenant,  we  have  the  exprefs  teflimony  of  an  in- 
fpired  Apoflle.  Rom.  iii.  1,2.  What  advantage  then 
hath  the  yew  ?  or  what  profit  is  there  of  circumcif 
ion  ?  Much  every  way  :  chiefly  becaufe  that  unto  them 
were  committed  the  oracles  of  God,     Here  we  fee, 


105 

that  the  Apoftle  viewed  circumcifion  as  a  peculiar 
privilege,  and  great  advantage  which  Chrift  has 
granted  to  his  Church.  The  advantage  is  much  ev- 
ery way  ;  and  a  peculiar  part  of  it  was  this,  of  pub- 
licly giving  up  their  children  to  God.  The  Apoflle 
goes  on  to  give  the  reafon  why  the  Jews  enjoyed 
this  privilege,  above  all  other  people,  Eecaufe  that 
unto  them  were  committed  the  oracles  of  God,  The 
plain  import  and  meaning  of  which  is,  Chrift  has 
had  a  church  for  ages  paft,  to  which  he  has  re- 
vealed and  unfolded  the  covenants  of  redemption 
and  grace  ;  and  by  the  profeffion  of  faith,  which 
his  people  have  made  in  him,  as  the  only  Saviour, 
he  has  gracioufiy  taken  them  into  covenant  ;  and 
not  only  fo,  but  he  has  depofited  in  their  hands, 
as  truftees,  to  keep  pure  and  uncorrupt,  the  ora- 
cles of  divine  truth,  to  be,  by  them,  handed 
dowrn  to  all  fucceeding  generations. 

The  evafion,  which  is  fometimes  attempted,  by 
faying,  that  circumcifion  was  only  a  feal  of  a 
temporal  covenant,  and  of  national  blefiings,  and 
not  a  feal  of  the  covenant  tranfa&ions  of  the  real 
church  of  God,  is  directly  contradictory  to  the 
declared  fentiment  of  the  Bible,  which  has,  al- 
ready, been  fufficiently  brought  into  view. 

It  muft,  therefore,  be  proved  from  fcripture, 
that  the  gofpel  church,  which  is  now  compofed 
of  believing  Gentiles,  is  not  graifed  into  the  old 
flock,  God's  ancient  church  ;  confequently,  is, 
in  his  view,  entirely  a  diftinct  and  feparate  body  : 
and  it  muft  be  proved,  further,  that  Chrift,  who  It 
given  to  be  the  head  over  all  things  to  the  churchy  has 
actually  taken  from  his  people  the  ineftimable 
privilege  of  vifibly  dedicating  their  infant  feed 
to  him  for  a  blefTmg ;  or  elfe  infant  baptifm  ftands 
as  immoveable  as  the  church  itfelf.  But  I  fee 
no  poflible  way,  in  which  either  of  thefe  things 

P 


io6 

can  be  proved.  As  to  the  firft,  the  evidence 
from  fcripture  is  as  full,  plain  and  exprefs,  as 
any  candid  mind  can  even  defire,  that  the  gofpel 
church  is,  in  fact,  graffed  into,  and  incorporated 
with  God's  ancient  body  of  people,  which  he 
constituted  in  the  family  of  Abraham,  and  con- 
tinued down  for  about  two  thoufand  years.  And 
as  to  the  fecond,  that  Chrilt  has  difannulled  that 
exprefs,  pohtive  command  to  his  church,  to  ded- 
icate their  infant  feed  to  him ;  and  to  put  the 
vifible  token  upon  them,  which  he  hath  appoint- 
ed, under  the  different  difpenfations  ;  it  cannot 
be  found  in  the  bible.  Neither  can  it  be  found, 
that  he  has  given  the  lead  intimation,  either  per- 
sonally, or  by  his  Apoftles,  that  he  has  taken  this 
privilege  from  his  people.  And  this  is  a  full  an- 
i'wer  to  the  enquiry  which  is  fometimes  made ; 
Why  did  not  Chrift  and  his  Apoftles  exprefsly 
enjoin  infant  baptifm,  if  it  was  his  will  that  his 
church  mould  practife  it,  under  the  new  difpen- 
fation  ?  A  law  or  requirement  is  always  confidered 
as  being  in  force,  until  it  be  repealed  by  the  au- 
thority which  enacted  it.  But,  in  the  prefent 
cafe,  no  repeal  is  to  be  found.  So  that  it  was 
wholly  unnecefiary,  for  Chrift  or  his  Apoftles, 
to  re-enjoin,  in  particular,  that  which  was  already 
in  full  force.  And  thus  we  fee,  that,  as  the 
church  of  Chrilt  is  the  fame,  effentially,  under 
every  difpenfation,  it  is  not  only  a  privilege,  but 
an  incumbent  duty  on  all  believing  parents,  who 
vifibly  belong  to  the  body  of  Chrift,  to  dedicate 
their  children,  in  baptifm,  to  him.  Therefore, 
my  Chriftian  brethren,  it  will  exculpate  us  no 
more  to  fay,  that  we  cannot  fee  the  fcripture  evi- 
dence to  fupport  this  duty,  than  it  did  thofe  fpo- 
ken  of  in  the  gofpel.  John  iii.  19.  "And  this  is 
the   condemnation,   that  light  is  come  into    the 


i  ©7 

world,  and  men  have  loved  darknefs  rather  than 

light." 

Further.  Baptifm  is  not  the  only  privilege 
enjoyed  by  the  Chriftian  church,  under  the  gofpel. 
But  there  is  vifible  communion  of  faints,  in 
the  Lord's  fupper,  anfwering  to  the  communion 
of  the  faints  of  old,  in  the  panover.  The  defign 
of  thefe  communions  is  effentially  the  fame.  And 
what  ardent  defires  and  affe&ions  of  heart  did  ma- 
ny of  the  ancient  faints  feel  for  communion  with 
their  brethren,  and  with  their  God,  in  holy  or- 
dinances !  So  ought  chriftians  now,  and  in  a  pro- 
portionably  higher  degree,  as  our  light  and  ad- 
vantages exceed  thofe  of  God's  people  who  lived 
informer  and  darker  ages  of  the  world. 

Divine  worfhip  is  another  privilege  which  the 
church  of  God  has  long  enjoyed.  Under  the 
former  difpenfation,  the  people  of  God  often  met, 
and  joined  in  the  folemn  worfhip  of  the  Mod 
High.  They  united  in  folemn  prayer  to  Him, 
whom  the  heaven  of  heavens  cannot  contain. 
Mofes  and  the  prophets  were  read  and  expound- 
ed— praifes  to  the  eternal  God  filled  their  places 
of  worfhip — holy  joy  and  delight  glowed  in  many 
of  their  fouls.  And  when  thofe  facred  a£ts  of 
devotion  were  ended,  they  retired,  with  giadnefs 
of  heart,  more  than  when  their  corn  and  wine 
increafed.  Yea,  it  was  fweeter  to  them  than  the 
honey,  or  the  honey  comb. 

Let  us,  my  Chriftian  friends,  catch  this  holy 
flame  of  divine  love,  and  imitate  fuch  worthy  ex- 
amples which  are  fet  before  us.  And  whereas, 
at  certain  periods,  many  who  were  vifibly  God's 
people,  gave  evidence,  by  their  indifference  to  the 
worfhip  of  God,  that  they  were  only  fo,  nom- 
inally ;  let  heaven  and  earth  witnefs  the  fmcerity 
of  our  hearts,  our  conltancv  and  fervency,  in  im- 


io8 


proving  the  great  and  precious  privileges,  which 
we  enjoy  under  the  gofpel. 

VI.  Is  Chrifl  Jefus  given  to  be  the  head  over 
all  things  to  the  church  ?  And  is  he  building  up 
a  holy  family  in  this  world,  and  even  in  the  midfl 
of  us  ?  Is  he  preparing  all  the  real  members  of  it 
for  endlefs  and  increafing  felicity  ?  We  are  hence 
led  to  fee,  that  it  mufl  be  a  moft  defireable  thing, 
to  every  benevolent  mind,  to  belong  to  this  great 
family  of  God. 

And  as  to  you,  my  friends,  who  are  fpeelators 
and  obfervers  of  thefe  infinitely  important  reali- 
ties, difplayed  before  your  eyes,  in  a  clear  and 
finking  manner,  by  the  word  of  God,  by  a 
preached  gofpel,  by  the  adminiftration  of  holy  or- 
dinances, and  by  divine  providence ;  and  yet  re- 
ject the  whole,  by  turning  your  hearts  away  from 
Chrifl,  and  the  interefting  things  of  his  kingdom  ; 
you  are  conftantly  filling  up  the  meafure  of  your 
fins,  and  ripening  for  a  moft  aggravated  ruin., 
unlefs  a  fpeedy  repentance  prevent.  And  what 
can  be  faid  to  you,  more  than  you  have  often 
heard  ?  The  infinite  amiablenefs  and  tranfcend- 
ent  excellency  of  the  divine  character,  the  medi- 
atorial offices  of  the  Saviour,  together  with  the 
glories  of  the  upper  world,  the  permanent  and 
increafing  happinefs  of  the  redeemed,  beyond  the 
grave,  have  been  often  exhibited  to  you.  You 
have  alfo  heard  the  terrors  of  the  law  :  the  flames 
of  divine  wrath  from  Sinai — the  dreadful  woes 
of  the  eternal  God,  in  his  word — ftriking  and 
overbearing  judgments,  which  have  come  upon 
the  wicked  in  this  world,  and  the  dark  regions  of 
endlefs  defpair  in  the  next,  all,  as  it  were,  flare 
you  in  the  face.  And  yet  you  remain  unmoved, 
heedlefs  and  fecure.  How  infinitely  fhort  do  hu- 
man language  and  conception  fall  of  defcribing 
fuch  wickednefs,  obllinacy  and  folly  ! 


109 

In  this  view  of  your  deplorable  fituation,  I  can- 
not but  adopt  the  pathetic  language  of  the  prophet 
Jeremiah  :  Oh  that  my  head  were  waters,  and 
mine  eyes  a  fountain  of  tears  ;  that  I  might  weep, 
day  and  night,  for  the  Jlain  of  the  daughter  of  my 
-people.  Be  intreated,  therefore,  my  friends,  now 
to  hearken  to  one  more  felicitation  of  him,  who 
is  fet  to  watch  for  your  fouls,  and  whom  you  mud 
meet  before  the  bar  of  God.  I  pray  you,  in 
ChrifVs  (lead,  be  ye  reconciled  to  God.  Imme- 
diately throw  down  the  weapons  of  your  rebellion 
againlt  heaven  ;  and  make  your  efcape,  by  faith, 
to  the  ark  of  fafety,  Chrift  Jefus.  Enlift  under 
his  banner,  and  fight  the  good  fight  of  faith — • 
Run,  with  patience,  the  chriflian  race  ;  and  let 
nothing  divert  your  attention  from  thefe  infinitely 
important  concerns.  In  thus  doing,  when  he 
who  is  the  believer's  life  fhall  appear,  you  alio, 
together  with  all  the  redeemed  from  among  our 
race,  fhall  appear  with  him  in  glory  ;  to  fpend  an 
eternity  in  celebrating  redeeming  love  and  grace. 
And  may  God,  of  his  infinite  mercy,  grant  this 
lignal  bleffing  to  each  of  us,  and  to  his  whole  If- 
rael,  every  where,  for  the  mediator's  lake.  Amen. 


*t> 


I 


A  future  State  of  Exi/ience  and  the  Immortality  of  the 
Soul9  illujlraied  from  the  Light  of  Scripture  and 
Reafon. 


A  SERMON  by  JONATHAN  EDWARDS* 
D.  D.  Paftor  of  the  Church  in  Colebrook,  State 
of  Connecticut. 


1     TIMOTHY    1.    10. 


Our  Saviour  Jefus  Chrifi  hath  aboli  ed  death  and 
brought  life  and  immortality  to  light  through  the 
gofpeL 

!HE  knowledge  of  a  future  ftate  and  of  the 
immortality  of  the  foul  is  very  important 
and  very  practical.  If  we  die  like  brutes,  it  is  of 
no  great  confequence  how  we  live.  But  if  we 
fhall  exift  forever,  nothing  is  more  important  to 
us,  than  that  this  our  exiftence  be  happy.  We 
ought,  therefore,  to  inform  ourfelves  of  the  truth 
in  this  paticular,  and  then  to  take  our  meafures 
and  live  accordingly. 

Now  this  doctrine  of  a  future  ftate.and  the  im- 
mortality of  the  foul,  "  is  brought  to  light  by  Je- 
fus Chrift."  Thefe  words  do  not  imply,  that  it 
was  intirely  unknown  before  Chrift.  There 
were  many  intimations  of  it  in  the  old  teftament  j 
and  there  were  forne  rational  confiderations  urged, 


112 


by  the  heathen  philofophers,  in  favour  of  it.  Still 
it  needed  further  iliufuation  ;  accordingly  it 
was,  by  our  Lord,  clearly  illuftrated,  and  brought; 
out  of  that  obfcurity,  in  which  it  was  and  ha.d 
been,  until  that  time,  into  clear  light.  Theve- 
fore  let  us  confider, 

I.  What  light  we  have  concerning  a  future 
flate,  and  the  immortality  of  the  human  foul, 
without  divine  revelation. 

II.  What  light  revelation,  and  efpecia.fly  the 
gofpel  affords,  concerning  this  fubjecl. 

I.  I  am  to  confider  what  arguments  of  a  fu- 
ture flate,  and  of  the  immortality  of  t]Ae  human 
foul,  we  have  without  divine  revelation* 

i.  One  argument  of  this  kind  is,,  that  without 
fuch  a  ftate,  it  does  not  appear   thrjt   this    world 
was  made  for  any  very   valuable    end.     As    the 
Deity  is  porTerTed   of  infinite   per'/e&ion,  infinite 
wifdom  and  goodnefs,  doubtlefs  all  his  works  are 
defigned  to  anfwer  fome  mod   valuable    and   im- 
portant end.     But  if  there  be  Mot  a  future  ftate, 
the  creation  of  this  world,  and  of  the  human  race, 
does  not  appear  to  anfwer   any   fuch    end.     For 
what  end  mail  we  fuppofc  the  world  was  created  ? 
For  the  happinefs  of  mankind  ?  This  is,  certainly, 
very  imperfectly  obtained  in  the  prefent   ftate. 
If  then  that  was  the  end,  why  was  not  the  human 
race  made  perfectly  happy  ?  Or  a.t  leaft,  as  happy 
as  it  was  poifible  it  mould  be  ?  If  v/e  believe,  that 
the  happinefs  of  mankind  was  the:  end  of  creation, 
and  that  God  feeks  this    end  in  a  lower  degree, 
than  it  may  be  obtained,  we  impeach  his   good- 
nefs.    If  he  feek  this  to  as   great  degree  as  pof- 
fible,  and  yet  obtain  it  to  a  lower  degree  than   is 
pofTible,  this  fuppofition  impeaches  his  power  or 
wifdom. 

Or,  fhall  We  fuppofe,  that  God  made  the  world 
and  mankind  for  the  difplay  of  his   own  glory  ? 


ll3 

The  difplay  of  the  divine  glory  is  the  difplay  of  in- 
finite wifdom,  power  and  goodnefs.  And  to  dif- 
play thefe  perfections  is  to  produce  a  fyftem  of 
intelligent  creatures,  to  the  highefl  poilible  de- 
gree, excellent  and  happy.  But  it  is  manifefl, 
that  mankind  are  not,  in  the  prefent  (late,  to  the 
highefl  poffible  degree,  excellent  and  happy.  It 
is  in  vain  to  fay,  that  if  God  had  chofen,  he  could 
have  kept  out,  at  lead,  fome  of  the  difeafes,  pains, 
mortifications,  difappointments,  or  other  calami- 
ties, which  mankind  fufFer  in  the  prefent  ftate. 

To  fay,  that  God  has  glorified  himfelf  in  the 
creation  of  the  human  race,  and  has  fecured  the 
happinefs  of  the  race,  becaufe,  in  the  prefent  (late, 
men  enjoy  more  happinefs  than  they  fufFer  mif- 
ery,  will  not  relieve  the  difficulty.  In  the  firil 
place,  it  is  a  matter  of  great  difpute,  and  has  nev- 
er yet  been  fettled,  whether  the  happinefs  of 
mankind,  in  their  prefent  (late,  does  exceed  their 
mifery.  But  let  us  allow,  for  the  prefent,  that  it 
does  ;  why  is  any  mifery  fent  upon  them,  which 
it  was  in  the  power  of  Deity  to  prevent  ?  How  is 
this  confident  with  the  infinite  goodnefs  of  God  ? 
and  with  his  aiming  at  the  happinefs  of  mankind 
in  their  creation  ;  or  at  the  difplay  of  his  glory, 
efpecially  of  his  infinite  goodnefs  ?  Is  it  afuflicient 
vindication  of  the  impeached  goodnefs  of  a  father, 
to  fay,  that  he  does  his  children  good  more  often 
than  he  does  them  hurt  ?  Or  of  the  impeached 
juflice  and  goodnefs  of  any  man,  to  fay,  that  he 
pays  his  debts  and  beflows  charity  more  often 
than  he  robs  or  fleals  ?  No.  It  is  a  (lain  on  the 
character  of  any  parent,  that  he  inflicts  pain  on 
his  child,  in  any  inftance,  unlefs  it  be  neceffary 
to  mof  e  important  good.  And  it  is  a  (lain  on  the 
character  of  any  man,  that  he  has  been  once  guil- 
ty of  theft  or  robbery.     How  then  can  we  vindi- 


114 

cate  the  character  of  God,  and  make  it  out,  that 
the  happinefs  of  mankind  was  the  end  of  crea- 
tion, on  any  other  ground,  than  that  the  evils  of 
this  life  are  to  be  overruled  to  good  to  them  in  a 
future  (late  ?  Or  how  mall  we  make  it  appear, 
that  thefe  evils  are  fubfervient  to  the 'clear  man- 
ifestation of  the  divine  wifdom  and  goodnefs,  if 
there  be  no  future  flate  ? 

Or  if  it  be  faid,  that  the  evils  of  this  life  are 
not  to  be  overruled  to  the  good  of  mankind  in  a 
future  flate,  becaufe  there  is  no  future  flate  ;  but 
they  are  to  be  overruled  to  the  good  of  fome  oth- 
er order  or  orders  of  beings,  and  fo  to  the  good 
of  the  whole  ;  this  is  to  admit  that  mankind  may 
be  made  to  fufterevil,  in  this  world,  in  order  to 
promote  the  general  good.  Iffo,  how  do  we, 
or  how  can  we  know,  but  that  they  are  to  fuffer 
evil  in  the  future  world  for  the  fame  end?  But 
this  will  open  a  door,  by  which  to  introduce  the 
doctrine  of  the  eternity  of  hell-torments,  which  it 
is  prefumed  the  advocates  for  the  mortality  of  the 
human  foul  would  be  very  unwilling  to  open. 
For  once  allow,  that  mankind  were  made,  not 
for  their  own  happinefs,  but  to  promote  the  hap- 
pinefs of  others,  by  their  fufferings,  and  it  will  be 
difficult,  if  not  impoffible,  to  prove  that  they  may 
not  promote  the  happinefs  of  others,  by  their 
endlefs,  as  well  as  their  temporary  fullerings.  Nor 
is  this  all ;  it  is  further  to  be  obferved,  with  refpeel 
to  this  matter,  that  if  it  were  ever  fo  true,  that  men 
were  made  not  for  their  own  fakes,  but  for  fome 
higher  order  or  orders  of  beings  ;  dill  they  are 
moral  agents,  capable  of  moral  government,  and 
actually  do  praclife  either  virtue  or  vice*  There- 
fore God,  as  the  fupreme  moral  governor,  and 
the  patron  of  virtue  and  oppofer  of  vice,  muft 
take  fukable  notice  of  the  conduct  of  thefe  moral 
agents,  and  muft  reward  and  punifh  them,  accor- 


ll5 

ding  to  their  refpective  characters.  So  that  the 
plea,  that  men  were  not  made  for  their  own  hap- 
pinefs, does  not  at  all  weaken  the  argument,  from 
the  moral  government  of  God,  in  favour  of  a  fu- 
ture date.     But  of  this,  more  prefently. 

2.  If  the  eternal  exiftence  and  happinefs  of 
mankind,  as  a  race  of  beings,  be  more  fubfervi- 
ent  to  the  general  happinefs  of  the  univerfe,  than 
their  annihilation  at  death,  the  infinite  goodnefs 
of  God  will  doubtlefs  choofe  and  fecure  their 
eternal  exiftence  and  happinefs.  Infinite  good- 
nefs feeks  the  good  and  happinefs  of  intelligent 
beings  in  general ;  and  will  confent  to  the  mifery 
or  annihilation  of  any,  on  no  other  condition, 
than  that  their  mifery  or  annihilation  is  neceffary 
for  the  greater  good  of  the  whole.  Therefore, 
as  the  annihilation  of  all  mankind  at  death  implies 
the  intire  lofs  of  that  good  and  happinefs,  which 
they  enjoy  in  life,  and  might  enjoy  to  all  eterni- 
ty ;  we  may  be  fure,  that  infinite  goodnefs  and 
a  God  of  infinite  goodnefs,  would  never  confent 
to  it,  unlefs  it  were  abfolutely  neceffary  for  the 
greater  happinefs  of  the  whole  fyftem  of  intelli- 
gences. But  their  annihilation  does  not  appear 
to  be  neceffary,  or  fubfervient  to  the  greater 
good  of  the  fyflem.  In  what  refpect  would  the 
reft  of  the  fyftem  be  rendered  more  happy  by  it  ? 
It  is,  I  confefs,  impofTible  for  me  to  conceive,  but 
that  the  reft  of  the  fyftem  might  be  at  leaft  as 
happy,  though  mankind  mould  eternally  exift  and 
be  happy,  as  they  would  be,  if  mankind  mould  be 
annihilated.  As  benevolence  rejoices  in  the 
happinefs  of  others,  and  is  more  happy  by  their 
happinefs  ;  and  as  all  innocent  intelligencies  are 
intirely  benevolent,  therefore  we  may  fafely  con- 
clude, unlefs  fome  fpecial  reafon  be  affigned  to 
mow  the  contrary,  that  all  innocent  and  well  dif- 
pofed  intelligencies  will  be  rendered  more  happy 
by  the  eternal   exiftence   and  happinefs  of  man- 


1 1 6 


kind,  as  a  race  of  beings,  than  they  would  be, 
if  they  were  annihilated  at  death  :  and  therefore, 
that  the  infinitely  good  God  will  fecure  their 
eternal  exiftence  and  happinefs. 

If  it  be  faid,  that  this  argument  proves  the 
final  happinefs,  as  well  as  exiftence  of  all  man- 
kind ;  and  therefore  leads  to  univerfalifm  ;  I 
obferve,  it  undoubtedly  does,  unlefs  we  have 
evidence,  that  the  exclufion  of  fome  men  from 
happinefs  is  fubfervient  to  the  greateft  happinefs 
of  the  fyftem,  or  to  the  divine  glory :  and  this 
evidence  we  certainly  have,  by  divine  revelation. 
If  we  had  the  fame  evidence,  that  the  annihila- 
tion of  all  the  race  would  be  fubfervient  to  the 
good  of  the  fyftem,  we  fhould,  doubtlefs,  have 
reafon  to  believe,  that  ail  men  would  be  an- 
nihilated. 

3.  Unless  there  were  a  future  ftate  of  rewards 
and  punifhments,  it  would  not  appear  that  God  is 
a  holy  God,  a  friend  to  virtue  and  an  enemy  to 
vice.  God  can,  by  no  other  means,  appear  to  be 
a  friend  to  virtue  and  an  enemy  to  vice,  than  by 
acting  the  part  of  a  friend  to  the  former,  and  an  en- 
emy to  the  latter  ;  or  by  difcovering,  in  his  treat- 
ment of  the  virtuous  and  the  vicious,  approbation 
of  the  former  and  difapprobation  of  the  latter. 
But  he  is  a  friend  to  virtue  and  an  enemy  to  vice. 
This  is  generally  granted  by  infidels  themfelves. 
Therefore,  he  will  exhibit  this  character  :  he 
will,  on  the  whole,  appear  as  he  really  is  :  he 
will  treat  the  virtuous  and  the  vicious  fo  as  to 
fhow  his  approbation  of  the  former  and  his  difap- 
probation of  the  latter.  Now  fuch  a  treatment 
as  this,  is  rewarding  and  punifhing  :  it  is  to  be- 
friend, uphold,  protect  and  reward  the  virtuous, 
and  to  punifh  the  vicious. 

Ir  God  mould  not  thus  fhow  his  approbation 
of  virtue  and  difapprobation  of  vice,  he  would  not 


1 17 

appear  in  his  true  character ;  he  would  not  final- 
ly appear  to  be  fuch  a  'being  as  he  really  is :  and 
his  final  neglect  to  act  out  his  real  character,  in 
the  view  of  his  intelligent  creatures,  would  be 
unaccountable,  and  irreconcileable  with  his  char- 
acter and  nature  itfelf.  But  he  does  not,  in  this 
life,  thus  act  out  his  character.  Therefore  I  infer, 
that  there  will  be  a  future  ilate,  in  which  he  will 
act  it  out. 

To  this  reafoning,  feveral  objections  are  made, 
which  require  an  aniwer. 

It  is  objected,  that  we  do  not  know,  but 
that  virtue  is  properly  and  fully  rewarded  in  this 
life  :  that  many  whom  we  judge  to  be  happy  are 
miferable  5  that  perhaps  thofe  vicious  men, 
whom  we  judge  to  be  moft  happy  ate  extremely 
miferable ;  and  thofe  virtuous  men,  whom  we 
judge  to  be  miferable,  are  happy  ;  and  thus  the 
former  are  properly  punifhed,  and  the  latter  are 
fully  rewarded. 

To  this  I  anfwer  ;  the  objection  fuppofes,  that 
it  is  impoilible  for  us  to  know  who  are  happy, 
and  who  are  miferable.  If  fo,  it  is  irnpoflible 
that  God  mould  ever  fo  reward  the  virtuous  and 
punifh  the  vicious,  that  mankind  mall  know  it. 
It  is  impolTible  that  he  mould  ever  do  it  vifibiy 
to  mankind.  If  fo,  God  cannot  manifeft  himfelf 
to  mankind,  as  a  friend  to  virtue  and  an  enemy 
to  vice.  For  they  can  fee  his  true  character  no 
otherwife,  than  by  feeing  him  reward  the  virtu- 
ous and  punifh  the  vicious  :  and  this  implies  that 
they  fee,  or  are  convinced  of  the  happinefs,  which 
he  communicates  to  the  former,  and  of  the  mife- 
ry  which  he  inflicts  on  the  latter. 

If  it  were  indeed  true,  as  this  objection  implies, 
that  we  cannot  know,  by  external  appearances, 
when  our  fellow  creatures  are  happy,  and  when 
they  are  miferable  ',  we  cannot  know,  that  they 


n3 


are  either  happy  or  miferabie  in  the  future  (late. 
And  though,  in  the  (late  of  the  damned,  they 
fhould  appear  to  be  exquifitely  tormented, 
yet  they  might,  in  reality,  be  fuperlatively  hap- 
py. So  that,  on  the  ground  of  this  objection, 
there  would  be  no  foundation  to  object,  to  com- 
plain, or  to  be  at  all  terrified  in  the  profpeclt  of 
hell  and  all  the  apparent  torments  of  it.  On  the 
ground  of  this  objection,  though  the  virtuous 
and  vicious  are  really  rewarded  and  punifhed  in 
this  life  ;  yet  neither  the  rewards  nor  punifh- 
ments  are  vifible. 

But  the  honour  of  God  and  the  vindication  of 
his  character,  as  a  friend  to  virtue  and  an  enemy 
to  vice,  require  that,  fooner  or  later,  they  be  viji- 
ble9  fo  that  men  and  intelligent  creatures  in  gen- 
eral fhall  fee  and  know  them.  What  fhould  we 
think,  and  what  mould  wc  have  a  right  to  think 
of  the  Deity,  if  he  mould  always  appear  to  treat 
the  virtuous  and  vicious  in  the  fame  manner,  or 
without  any  proper  difcrimination  ? 

If  God  doj  really  and  properly,  distribute  re- 
wards and  punifhments,  in  this  life,  why  does  he 
conceal  this  proceeding,  when  the  vindication  of 
his  own  character,  and  the  relief  of  his  mod  du- 
tiful children  from  their  anxiety  for  his  honour 
require,  that  it  mould  not  be  concealed,  but  be 
openly  manifetted  ? 

Another  objection  to  the  foregoing  reafoning 
is,  that  virtue  is  its  own  reward,  and  natuialiy 
and  neceiTarily  tends  to  happinefs  while  it  is  prac- 
tifed ;  and  that,  on  the  contrary,  vice  naturally 
punifnes  itfelf :  fo  that  there  is  no  need  of  a  future 
ftate  of  rewards  and  punifhments. 

To  this  I  anfwer, 

1.  That  virtue  is  thus  properly  rewarded,  and 
vice  properly  punifhed,  does  not  appear.  For  in- 
itance  j  it  does  not  appear,  that  our  Lord  Jefu* 


IIQ 

Chrifl  was,  in  this  manner,  rewarded  according 
to  the  excellency  and  merit  of  his  perfect  and  di- 
vine virtue  and  holinefs.  Nor  does  it  appear  that, 
in  this  way,  the  Apoftle  Paul  received  an  ade- 
quate reward  of  his  virtue  and  piety.  This  ap- 
pears, neither  by  the  hiflory  of  their  lives,  nor  by 
divine  revelation.  Nor,  indeed,  will  it  be  pre- 
tended to  be  fact.  Therefore  it  is  a  mere  unfup- 
ported  conjecture. 

Besides  ;  if  it  were  ever  fo  true,  that  virtue  is 
thus  fully  rewarded,  and  vice  fully  puniflied  ;  yet 
as  long  as  this  reward  and  punifhment  is  unfeen 
by  mankind,  the  ends  of  reward  and  punifhment 
in  the  cafe  are  not  anfwered  :  two  of  the  princi- 
pal of  which  are,  the  encouragement  of  virtue, 
and  the  difcouragement  of  vice. 

2.  So  far  as  virtue,  by  its  native  tendency  to 
happinefs,  rewards  itfeif,  and  vice,  by  its  native 
tendency  to  mifery,  punifhes  itfeif ;  God  does  not 
reward  the  one,  nor  punifn  the  other.  For  this 
fame  reward  would  attend  virtue,  if  God  were 
an  enemy  to  it,  provided  he  did  not  pofitively  in- 
terpofe  to  prevent  the  native  effect  of  it ;  and  the 
fame  punifhment  would  attend  vice,  if  God  were 
a  friend  to  that,  provided  he  did  not  prevent  the 
native  effect  of  it.  This  reward  of  virtue,  there- 
fore, is  no  token  of  his  approbation  of  it ;  nor  is 
this  punifhment  of  vice  any  token  of  his  difappro- 
bation.  By  this  reward,  and  this  punifhment, 
we  mould  never  know  that  God  is  a  friend  to  vir- 
tue and  an  enemy  to  vice. 

Another  objection  is,  that  if  there  be  a  future 
ftate,  it  needs  not  be  an  immortal  flate ;  but  vir- 
tue may  be  fufficiently  rewarded  and  vice  fufh- 
ciently  punifhed,  in  a  limited  time.  So  that,  if  it 
fhould  be  allowed,  that  the  argument  from  the 
unequal  diftribution  of  rewards  and  punifhment^ 
in  this  life,  proves  that  the  foul  exifls,  for  a  time, 


120 


in  a  future  flate  ;  it  does  not  prove  the  immor- 
tality of  the  foul. 

To  this  it  is  anfwered,  that  what  the  proper 
reward  of  virtue  is,  we  may  be  very  inadequate 
judges.  Yv'hatever  the  reward  may  be,  it  is  a  re- 
ward of  grace,  and  not  of  debt  ;  becaufe  the  vir- 
tue of  the  befl  man  is  imperfecl.  He  is  therefore, 
a  (inner,  and  on  the  footing  of  law  and  juflice, 
deferves  no  reward.  But  God  means  to  fhow 
his  own  infinite  grace^  in  the  reward  of  an  imper- 
fecl creature. 

Now,  that  a  reward  fufflcient  for  this  may  be 
be/lowed  on  a  finite  creature,  in  a  limited  time 
does  not  appear.  That  a  reward  equal  and  fupe- 
rior  to  the  merit  of  the  creature^  may  be  beflowed 
in  a  limited  time,  is  granted  ;  for,  indeed,  he  has 
no  merit  at  all.  But,  that  a  reward  expreflive 
of  the  infinite  goodnefs,  bounty  and  grace  of 
God,  can  be  received  and  enjoyed,  by  a  finite 
creature,  in  a  limited  time,  does  not  appear. 
Whether  it  do  not  appear  to  be  an  impoiTibility, 
that  fuch  a  reward  mould,  in  fuch  a  time,  be  en- 
joyed by  a  finite  creature,  I  fubmitto  my  audito- 
ry :  and  whether  the  punifhment  expreflive  of  the 
divine,  infinite  abhorrence  of  fin,  do  not  require 
an  equal  duration,  as  that  which  is  exprefTive  of 
the  infinite  love  and  goodnefs  of  God,  I  fubmit 
to  the  fame  judges. 

If  there  be,  indeed,  a  future  ftate  of  reward  and 
happinefs  to  the  righteous,  but  a  limited  one  ; 
the  befl  of  men  mufl  be  rendered  miferable,  by 
the  profpecl,  that  their  happinefs,  however  entire 
without  that  profpeel;,  mult  come  to  an  end,  and 
that  they  themfelves  mufl  be  no  more.  On  the 
other  hand,  the  worfl  of  men,  under  their  pun- 
ifhment, muft  be  greatly  comforted  by  the  prof- 
peel:, that  their  mifery,  however  great,  will  alfo 
come  to  an  end. 


121 


Besides  ;  what  end  can  be  anfwered,  by  the 
annihilation  of  either  the  righteous  or  the  wicked, 
after  they  fhall  have  been  fully  rewarded  and 
punifhed  ?  What  if  the  righteous  have  been  re- 
warded fufficiently  to  fhow  God's  approbation  of 
their  virtue,  and  his  own  grace  and  goodnefs  ? 
Why  may  they  not  yet  be  permitted  to  exifl  and 
enjoy  further  good  ?  Would  not  the  fame  infi- 
nite goodnefs,  which,  at  firft,  gave  them  exif- 
tence,  and  afterward  made  them  happy,  be  dif- 
pofed  ftill  to  permit  them  to  enjoy  the  fame  exift- 
ence  and  happinefs  ?  What  good,  to  God  or  the 
univerfe,  can  we  fuppofe  or  imagine  would  refult 
from  their  annihilation  ? 

On  the  other  hand  ;  what  good  can  it  afford, 
to  God  or  the  univerfe,  to  annihilate  thofe,  who 
have,  by  their  own  fufferings,  fatisfied  for  their 
own  fins  ?  To  annihilate  them  imrft  be,  it  feems, 
a  further  punifhment  of  them  ;  which,  by  the 
nature  of  the  cafe,  mud  be  unjuft  :  as  they  are 
fuppofed  to  havefuffered,  already,  all  that  juftice 
requires. 

These  confiderations  are  alfo  worthy  of  notice, 
on  the  fuppofition,  that  the  virtuous  and  the  vi- 
cious are  fully  rewarded  and  punifhed  in  this  life. 
If  they  be  thus  rewarded  and  punifhed,  why 
mould  they  be  annihilated  at  death  ?  The  lofs  of 
exiftence,  and  of  all  that  happinefs,  which  they 
might  enjoy  in  the  eternal  date,  is  certainly  a  ve- 
ry great  evil.  And  why  mould  this  evil  be 
brought  on  them  ?  The  virtuous  might  certainly 
be  fuppofed  to  efcape  it,  as  a  punifhment,  on  the 
fame  ground,  on  which  they  efcaped  the  pun- 
ifhment, which  the  wicked  are  fuppofed  to  have 
fuffered  in  this  life.  And  the  wicked  having, 
by  fuppofition,  fuffered  the  full  punifhment  of 
their  fins,  in  this  life,  do  not  deferve  any  further 
punifhment ;  nor  can  they,  confidently  with  juf- 

R 


122 


tice,  be  made  to  fufter  any.  Therefore,  to  fup- 
pofe  annihilation  brought-  on  them  as  a  punifh- 
ment,  would  be  to  impeach  the  divine  juftiee. 

If  it  mould  be  faid,  that  annihilation  h 
brought  on,  borh  the  righteous  and  the  wicked, 
not  as  a  punifhment;  I  anfwer,  dill,  if  it  be 
brought  on  them  at  all,  it  mud:  be  for  fome  wife 
and  good  end  ;  and  muft  be,  fomehow,  fubfervi- 
ent  to  the  general  good  ;  otherwife  we  fhall  im- 
peach, both  the  wifdom  and  goodnefs  of  God.  It 
is,  therefore,  incumbent  on  the  advocates  for 
annihilation,  to  point  out  fome  wife  and  good 
end,  to  be  anfwer ed  by  it  ;  fome  end,  fubfervient 
to  the  divine  glory  and  the  general  good.  Until 
this  be  done,  we  have  no  reafon  to  fay  \  nay,  it 
would  be  unreafonable  to  fay,  that  the  annihila- 
tion of  mankind  will  take  place  at  death,  or  at 
any  future  period. 

I  have  now  exhibited  what  appears  to  me  the 
principal  evidence,  from  the  light  of  nature,  of  a 
future  ftate  of  exiftence,  and  of  the  immortality  of 
the  foul.  This  evidence  may  be  briefly  fummed 
up  thus ; — Men  were  made  for  fome  important 
end,  either  their  own  happinefs  or  the  divine 
glory.  But  neither  of  thefe  ends  appears  to  be, 
in  this  life,  obtained,  in  a  degree  correfpondent 
to  the  divine  goodnefs,  power  and  wifdom. — 
Therefore,  there  is  a  future  ftate,  in  which,  one 
or  other,  or  both  thefe  ends  will  be  properly  ob- 
tained. We  have  reafon,  from  the  goodnefs  of 
God,  to  fuppofe  that  mankind  will  exift  in  a  fu- 
ture ftate,  and  be  happy ;  fince  goodnefs,  efpe- 
cially  iniinite  goodnefs,  delights  in  the  exiftence 
and  happinefs  of  intelligent  beings.  We  may, 
therefore,  believe  that  it  will  eftablifh,  both  their 
exiftence  and  happinefs,  unlefs  they  be  inconfift- 
ent  with  the  greater  happinefs  of  fome  other 
being  or  beings.     But  there  does  not  appear  to 


— — - 


123 

be  any  reafon  to  believe,  that  the  exiftence  of  all 
men,  and  the  happinefs  of  the  virtuous,  in  a  fu- 
ture ftate,  are  at  all  inconfiftent  with  the  happinefs 
of  any  other  being  or  beings. — Lqfily.  Man  is  a 
rational  creature,  capable  of  virtue  and  vice,  and 
actually  pra&ifing  either  the  one  or  the  other. 
He  is,  therefore  accountable  to  God ;  and  God, 
as  a  friend  to  virtue  and  an  enemy  to  vice,  rauft 
properly  reward  the  former  and  punifh  the  latter. 
And,  as  this  is  not  done  in  the  prefent  life,  it  muft 
be  done  in  a  future  ftate. 

I  grant,  that  all  this  reafoning  depends  on  the 
fuppofition,  that  God  is  a  being  of  moral  perfec- 
tion. This  is  generally  granted  by  deifts.  If  he 
be  not  a  friend  to  virtue,  he  will  not  he  difpofed 
to  reward  it,  or  to  punifh  vice.  On  the  other 
hand ;  he  may  be  difpofed,  eternally  to  punifh 
virtue,  and  to  reward  vice.  Or  he  may  be  dif- 
pofed to  give  all  men  a  future  exiftence,  to  grat- 
ify his  own  malevolence,  in  their  endlefs  mifery. 
So  that  the  advocates  for  annihilation  will  obtain 
no  advantage  to  their  caufe,  by  a  denial  of  God's 
moral  perfections. 

II.  We  are  to  confider  what  light  revelation, 
and  efpecially  the  gofpel  affords,  concerning  this 
fubjecl:. 

i.  By  revelation,  we  are  clearly  taught  the' 
moral  perfections  of  God  ;  that  he  is  a  friend  to 
virtue,  and  an  enemy  to  vice  -,  perfectly  holy,  juft 
and  good.  This  character  of  God  is  not  clearly 
demonftrable  by  the  light  of  nature.  Though  it 
affords  probable  arguments  of  it,  they  do  not 
amount  to  demonftration.  Hence  the  heathen, 
with  all  their  improvements,  were  ignorant  of 
God  and  efpecially  of  the  moral  attributes  of  the 
divine  nature.  They  made  God  like  unto  men, 
and  imputed  to  himfome  vile  paflions  and  lulls. 
|5ut  revelation  gives  us  clear  light  on  this  fubjecl. 


124 

Therefore,  from  the  moral  perfections  of 
God,  fully  made  known,  we  may  infer  a  future 
ftate  of  rewards  and  punifhments  ;  and  that  there 
will  be  a  ftate,  in  which  thofe  ends  will  be  accom- 
plifhed,  which  are  worthy  of  a  God  of  infinite 
holinefs  and  goodnefs. 

2.  Divine  revelation  directly  teaches  us,  that 
Godwill,  in  the  future  world,  reward  the  right- 
eous and  punifh  the  wicked  ;  that  he  will  render 
to  every  one  according  to  his  works ;  that 
"  There  is  no  reward  to  the  evil  man ;"  that 
*c  To  them  that  are  contentious,  and  do  not  obey 
the  truth,  but  obey  unrighteoufnefs,"  he  will 
render,  "  indignation  and  wrath,  tribulation  and 
anguifh  upon  every  foul  of  man  that  doth  evil." 
But,  "  To  them,  who  by  patient  continuance  in 
well  doing,  feek  for  glory,  honour  and  immortal- 
ity," he  will  render  "  eternal  life." 

3.  The  fcriptures  teach  us  that  thefe  rewards 
and  punifhments  are  to  be  inflicted  on  both  the 
fouls  and  bodies  of  men ;  that,  not  only  their 
fouls  will  live  forever  and  be  happy  or  miferable, 
according  to  their  refpe&ive  characters ;  but  that 
their  bodies  will  be  raifed,  and  be  made  the  fub- 
jects  of  happinefs  or  mifery. 

4.  They  further  teach  us,  that  thefe  rewards 
and  punifhments  are  to  be  difpenfed  in  confe- 
quence  of  a  public  inquiry,  trial  and  judgment. 
God  has  appointed  a  day,  in  which  he  will  judge 
the  world  in  righteoufnefs  by  Jefus  Chrift.  This 
inquiry  and  judgment  are  not  for  the  informa- 
tion of  God  :  but  for  the  conviction  of  thofe 
judged,  and  for  the  fatisfa&ion  of  others.  There- 
fore it  is  called  the  day  of  the  revelation  of  the 
righteous  judgment  of  God  ;  the  day  in  which  it 
will  be  made  to  appear,  that  God's  judgment  is 
righteous. 

5.  The  fcriptures  teach  us,  that  this  (late,  both 
with  refpect  to  the  righteous  and  the  wicked,  is  to 


12$ 

be  of  endlefs  duration.  The  latter  fhall  go  away 
into  everlafting  punifhment,  and  the  former  into 
life  eternal.  That  the  ftate  of  happinefs,  awarded 
to  the  righteous,  will  be  without  end,  is  eafily 
admitted  by  all.  But,  that  the  ftate  of  mifery,  to 
which  the  wicked  fhall  be  doomed,  will  alfo  be 
endlefs,  is  not  fo  eafily  admitted  by  many.  Yet 
this  is  as  clearly  revealed  as  the  other  ;  and  we 
are  bound  to  receive  it,  on  the  authority  of  God. 

I  have  now  gone  through  with  what  I  propo- 
fed.  I  have  confidered  both  what  the  light  of  na- 
ture, and  what  the  fcripture  teaches  concerning 
a  future  ftate  :  and  fhall  clofe  with  fome  inferen- 
ces and  reflections. 

i.  How  unwife  are  thofe  who  live  in  neglect  of 
the  future  ftate.  They  mull:  fhortly  enter  upon  it ; 
and  when  once  entered  on  it,  they  muft  contin- 
ue in  it  forever  ;  and,  without  preparation, it  muft 
be  to  them  a  ftate-  of  punifnment  and  mifery. 
Yet  they  are  eafy,  carelefs  andfecure,  taking  no 
pains  to  render  their  future  ftate,  a  ftate  of  peace 
and  happinefs  ;  which  is  to  be  done  by  preparing 
for  death  and  eternity  according  to  the  gofpel. 

2.  If  there  be  a  future  ftate  of  rewards  and 
punifhments,  and  this  be  evident,  even  by  the 
light  of  nature  ;  let  not  infidels  deceive  them- 
felves  by  the  fond  imagination,  that  they  are  nev- 
er to  be  called  to  an  account  for  their  conduct ; 
but  are  to  die  like  the  beafts  that  perifh.  L  e 
them  not  foolifhly  fay,  "  Let  us  eat  and  drink,  for 
to-morrow  we  die."  And  let  no  man  embrace 
infidelity  with  the  idea  that  it  relieves  him  from 
all  ground  of  fear  of  a  future  ftate,  and  of  the  pun- 
ifhment to  be  inflicted  in  it. 

3.  How  important  is  time  !  It  is  the  only  op- 
portunity we  have  to  prepare  for  eternity.  As 
our  conduct  is  in  time,  fo  our  eternal  ftate  will  be. 
If  we  be  wife  and  virtuous  5  if  we  walk  in  the 
narrow  way  of  holinefs,  our  eternity  will  be  blef- 


I  26 

fed.  But  if  not  \  if  we  call  off  fear  and  reflrain 
prayer  ;  if  we  love  not  God  fupremely  and  our 
neighbour  fincerely ;  if  we  live  without  God  and 
without  Chrift  in  the  world  ;  we  muft  expect 
to  be  rejected  by  our  final  judge,  faying,  "  De- 
part, ye  curfed,  into  everlafting  fire  prepared  for 
the  devil  and  his  angels." 

4.  Let  us  be  fincerely  thankful  for  divine  rev- 
elation. By  this  we  are  clearly  taught  a  future 
flate,  and  that  upon  divine  authority  ;  and  are 
not  left  to  the  mere  deductions  of  obfcure  reafon. 
By  this  we  are  taught,  not  only  the  reality, but  the 
nature  of  the  future  date  ;  and  what  it  is  to  be,  with 
refpect  to  men  of  different  characters.  We  are 
informed  what  is  to  be  done  by  us,  that  we  may 
be  prepared  for  it ;  and  the  means  of  preparation 
are  pointed  out.  All  thefe  things  demand  our 
fincere  gratitude. 

5.  How  much  greater  are  our  obligations  to  vir- 
tue and  piety  than  thofe  of  the  heathen,  ancient  or 
modern  !  They  are  greater,  in  proportion  as  our 
light  and  advantages  to  know  the  truth  are  greater, 
than  thofe  which  they  enjoyed.  To  whom 
much  is  given,  of  the  fame  is  much  required. 

6.  Therefore,  if  thofe  who  live  under  the 
light  of  the  gofpel,  reject  this  light,  or  do  not 
comply  with  it ;  they  will  have  fo  much  the 
more  to  anfwer  for,  as  they  have  more  light  and 
more  advantage  to  do  their  duty.  As  it  will  be 
more  tolerable,  in  the  day  of  judgment,  for  Tyre 
and  Sidon,  and  even  for  Sodom  itfelf,  than  for 
Chorazin,  Bethfaida  and  Capernaum  ;  fo  it  will 
be  more  tolerable  for  the  heathen  tribes  of  In- 
dians, who  inhabit  the  remote  parts  of  this  conti- 
nent, than  for  infidels  or  impenitent  finners,  in 
the  United  States. 

Let  this  confideration  fink  into  the  ears  of  all 
fuch  as  are  concerned  in  it,  and  produce  a  proper 
effect  on  their  hearts  and  lives. 


f'J'i""'1  ■<->  ■■■■■■.,  ■ 


ABSOLUTE   DEPENDENCE. 

0R9 

f7>£  Regeneration  and  Salvation  .of  Sinners  the  Ef- 
feels,  folely,  of  the  eternal  Purpofe,  and  free  Grace 
of  God— 


/ 


Two  SERMONS,  by  ELIPHALET  STEELE, 
Paftor  of  the  church  in  Paris,  State  of  New* 
Tork. 


2    TIMOTHY    1.    9. 

Who  hath  faved  us,  and  called  us  with  an  holy  cal- 
lings not  according  to  our  works ;  but  according 
to  his  own  purpofe  and  grace  which  was  given  us 
in  Chriji  Jefw,  before  the  world  began. 

THE  Apoflle  Paul,  who  was  a  furprifing  in- 
ftance  of  grace,  takes  opportunity,  in  his 
writings,  very  frequently,  to  call  our  attention  to 
the  doctrines  of  firee  grace.  Of  this,  we  have  an 
inftance  in  the  te?ct  before  us. 

He,  firft,  mentiions  the  fafe  and  happy  ft  ate  of 
chriftians.  He  averts,  not  only  the  certainty 
of  their  porTeffion  of  complete  faivation  hereaf- 
ter ;  but,  that  they  are  now  faved.  They  exer- 
cife,  in  a  degree,  the  fame  temper,  and  enjoy, 
in  a  degree,  the  fame  happinefs,  which  will 
be  complete,  in  the  h\  ture  world.     Being  now 


128 

poffefTed  of  the  chriftian  temper,  and  aflured,  by 
the  prcmifes  in  the  covenant  of  grace,  that  they 
fhall  have  poffefiionof  future  and  complete  hap- 
pinefs,  they  are  faid  to  bz  faved — faved  from  the 
dominion  of  fin  and  from  condemnation. 

We  are  next  informed,  in  the  text,  that  a  holy 
calling  is  necefiary  in  order  to  produce  this  falva- 
tion.  Saved  us,  and  called  us  with  an  holy  calling* 
Thofe  who  are  faved  are  in  the  firft  place,  effica- 
cioufly  called  by  divine  grace.  They  are,  by  di- 
vine power  and  grace,  convinced  of  fin,  truly 
humbled,  reconciled  to  the  law  and  government 
of  God,  and  to  the  gofpel  of  Jefus  Chrift — They 
are  regenerated. 

Mention  is  then  made  of  the  ground  and 
caufeof  this  holy  calling  and  falvation.  Not  ac- 
cording to  our  works.  No  moral  excellency  exifts 
in  the  fmner's  character,  nor  is  any  thing  done 
by  him,  antecedently,  which  operates  as  a  motive 
in  the  divine  mind,  to  produce  this  falvation. 
Not  according  to  our  works  ;  but  according  to  his 
own  purpofe  and  grace.  The  holy  calling,  expe- 
rienced by  fmners,  is  a  fruit  of  the  purpofe,  and 
mere,  felf  moved,  good  pleafure  of  God,  which  dc- 
fignate  them  to  be  fubjects  of  grace  and  falvation. 

The  next  idea  in  the  text  is,  that  this  purpofe 
and  grace  or  God  was  given  in  Chrijl  'Jefus.  It 
is  on  account  of  the  redemption,  by  Jefus  Chrift, 
that  the  purpofe  of  God  defign?.teth  any  for  fal- 
vation, and  that  any  particular  iinner  is  afubject 
of  the  holy  calling.  The  atonement,  made  by  him, 
lies  as  the  foundation,  as  the  chief  corner  (lone 
of  the  fuperftruclure  of  grace.  This  part  of  the 
text  is  full  of  pleafing,  and  profitable  inftruc- 
tion  :  Given  us  in  Chrijl  jfefus^  according  to  God's 
ozvn  purpofe  and  grace. 

The  text  concludes,  by  informing  us  that  this 
was  before  the  world  began.  If  before  the  world 
began,  it  was   before  time  began  :  and,  indeed, 


12$ 

the  naked  truths,  exhibited  by  the  Holy  Ghoft, 
in  the  text,  are  as  follow.  God,  from  eternity, 
or  in  eternity,  determined  to  fave  fome,  even  a 
particular,  feledt  number  of  mankind.  Confe- 
quently,  whenever  any  particular  finner  is  faved, 
being  called  with  an  holy  calling,  or  brought 
into  the  kingdom  of  Chrift,  by  the  almighty 
grace  of  God,  there  is,  in  doing  this,  fo  far,  an 
accomplifhment  of  the  eternal  purpofe  of  God, 
refpe&ing  the  falvation  of  that  foul.  All  the 
good  he  experiences  is  a  fruit  of  God's  eternal 
purpofe  ;  not  a  fruit  of  his  own  exertions ;  not 
in  confequence,  or  in  confideration  of  any  moral 
goodnefs  exifting  in  himfelf ;  but  a  fruit  of  fpe- 
cial  grace  through  Jefus  Chrift. 

The  words  of  our  text  will  be  further  attend- 
ed to,  with  reference  to  the  following  propofitions. 

I.  God  hath  chofen  a  felect  number  of  man- 
kind to  falvation. 

II.  All  thofe,  who  are  chofen  to  falvation,  will 
be  called,  with  an  holy  calling,  or  be  regenerated. 

III.  There  is  nothing,  in  the  character  of  a 
finner,  nor  is  any  thing  done  by  him,  which  op- 
erates as  a  caufe  of  his  holy  calling,  or  as  an 
influencing  reafon  of  it. 

I.  God  hath  chofen  a  felect  number  of  man- 
kind to  falvation. 

God  hath  not  only  purpofed,  in  general,  to 
fave  all  who  repent  and  believe ;  but  he  hath 
determined  who,  and  how  many  of  the  human 
race  fhall  be  regenerated,  juflified,  and  glorified.* 
Whom  he  did  predeflinate,  them  he  alfo  called ;  and 
whom  he  called,  them  he  alfo  juflified ;  and  whom 
he  juflified,  them  he  alfo  glorified.  If  fcripture  dec- 
larations were  candidly  attended  to,  they  would 

*  Rom.  viii.  33. 


*3° 

induce  us  to  believe,  that  God,  who  is  infinitely 
holy  and  wife,  hath  determined,  from  eternity, 
the  very  perfons,  to  whom,  he  will  manifeft  fpe- 
cial  grace;  who  (hall  unite  with  Jefus  Chrift,  and 
finally  enjoy  eternal  life.  The  Apoftle  Paul,  re- 
citing the  hiftory  of  Jacob  and  Efau,  holds  out 
to  view,  this  fentiment.*  For  the  children  being 
not  yet  born,  neither  having  done  any  good  or  evil, 
that  the  pur p  of e  of  God  according  to  eleclion  might 
ftand,  not  of  works,  but  of  him  that  calleth,  it  was 
/aid  unto  her,  the  eider  fhallferve  the  younger.  As 
it  is  written,  yacob  have  I  loved,  but  Efau  have  1 
hated.  God  made  this  difference  between  thefe 
two,  that  his  purpofe,  according  to  eleclion,  might 
ftand.  The  fame  inftruction  is  given  us,  by  thofe 
figurative  expreflions,  in  which  our  Lord  calls 
himfelf  the  paftor,  and  believers,  the  fheep.f 
He  calleth  his  ownfhcep  by  name*  He  names  them, 
calls  them,  as  it  were,  one  by  one,  calls  them, 
by  name.  The  fame  idea  is  exprefled  by  the 
Apoftle. |  Netherthelefs,  the  foundation  of  God 
fiandethfure,  having  this  feaU  The  Lord  knoweth 
them  that  are  his.  Our  divine  Redeemer,  fpeak- 
ing  of  his  difciples,  makes  a  diftin&ion  between 
the  traitor,  Judas,  and  the  reft.§  /  /peak  not  of 
you  all ;   /  know  whom  I  have  chofen. 

That  there  is  a  certain  number  given  to 
Chrift,  by  the  Father,  who,  through  grace,  fhall 
inherit  eternal  glory,  is  evident  from  fundry  paf- 
fages  of  his  interceflbry  prayer.  ||  He,  repeat- 
edly, makes  ufe  of  the  word,  given,  to  illuftrate 
the  idea.  The  following  words  are  a  fpecimen  : 
As  thou  hafl  given  him  power  over  allfieflo,  that  he 
fjould  give  eternal  Ufe  to  as  ?nany  as  thou  hafl  given 
him.     The  fame  truth   is  further   evidenced,  by 

*  Rom. ix.  ii,  i»,  13,  -j  Johnx.3.         %  z  Tim.  ii.  19. 

f  John  xiii.  i2.  ||  John  xvii.  a,  6,  7,9,  II,  i»,  14- 


I3L 

what  Paul  fays  to  the  brethren.  §  God  hath,  from 
the  beginning,  chofenyou  to  falvatien,  through  fane- 
tification  of  thefpirit  and  belief  of  the  truth.  Par- 
allel with  this  is  another  paffage.^f  According  as 
he  hath  chofen  us  in  him,  before  the  foundation  of  the 
world,  that  we  fhould  be  holy,  and  without  blame 
before  him  in  love :  having  pre deftinated  us  unto  the 
adoption  of  children,  by  Jefus  Chrijl,  to  himfelf,  ac- 
cording to  the  good  pie  afure  of  his  will* 

We  may  now  attend  to  the  nature  of  the  divine 
ad,  in  election,  and  confider  forae  of  the  proper- 
ties of  it. 

i.  It  is  an  aft  of  God  which  is  fixed  and 
infallible. 

This  purpofe  of  God  is,  like  himfelf,  un- 
changeable.* For  the  gifts  and  calling  of  God  are 
without  repentance,  God  never  alters  his  pur- 
pofes.f  He  is  in  one  mind, and  who  can  turn  him  ? 
and  what  his  foul  dejireth  even  that  he  doth.  For 
he  performeth  the  thing  that  is  appointed  for  me  :  and 
many  fuch  things  are  with  him.  If  the  will  of  God 
be  thus  unchangeable,  it  is  certain  that  his  elec- 
ting love  towards  his  people  is  fixed  and  infalli- 
ble. J     The  foundation  of  Godftandeihfure. 

2.  The  act  of  God,  in  election,  is  free  and  gra- 
cious. 

There  is  nothing  in  the  moral  character  of 
thofe  who  are  chofen  to  falvation,  by  which,  the 
mind  of  God  is  influenced  to  make  choice  of  them, 
rather  than  of  others.  The  character  of  all  men, 
in  a  ftate  of  unregeneracy,  is,  effentially,  the  fame. 
Jews  and  Gentiles,  in  all  ages,  are  in  the  fame 
ftate  offinfulnefs  and  depravity  :|)  All  under  fin. 

Rightly  to  apprehend  the  freenefs  of  the  di- 
vine conduct,  in  the  election  offinners  to  falva- 


§  %  Thcf.  ii.  13.  1T.  Eph.i.  4,  5.  *  Rom.  xi.  19. 

T  Jobxxiii.  13. 14. 


%  %  Tim.  ii.  19.  I)  Rom.  iii<  9. 


132 

tion,  it  is  abfolutely  neceflary  that  our  ideas  of  the 
human  character  be  formed  upon  the  plan  of  di- 
vine revelation.  In  the  holy  fcriptures,  we  find 
depravity,  total  depravity  of  hearty  to  be  the  char- 
acter which  belongs  to  all  mankind. §  Dead  in 
trefpaffes  and  fins.  All  are  in  a  ftate  of  moral 
death  :  and,  in  fuch  a  ftate,  there  cannot  be  any 
amiable  moral  quality,  nor  can  there  exifh  any  ho- 
ly exercifes,  or  gracious  affections.  Life  and  death 
are  oppofites.  He,  therefore,  who  is  fpiritually 
dead,  is,  in  no  degrc,  fpiritually  alive.  To  fay 
that  a  man  is,  at  the  fame  time,  and  in  the  fame 
fenfe,  both  dead  and  alive,  is  a  manifeft  contra- 
diction in  terms.  Confequently,  the  words  laft 
quoted  are  a  clear  teftimony  of  the  doctrine  of  to- 
tal depravity. 

That  no  moral  exercifes,  but  fuch  as  are  fin- 
ful,  are  put  forth,  by  depraved  man,  from  his  fin- 
ful,  impenitent  heart,  is  evident  from  numerous 
and  various  divine  tcftimonies.  Let  us  attend, 
with  folemnity,  to  the  teftimonies  given  by  the 
holy  and  omnifcient  God,  concerning  the  wick- 
ednefs  and  depravity  of  mankind.*  God  faw 
that  the  wickednefs  of  ?nan  was  great  in  the  earthy 
and  that  every  imagination  of  the  thoughts  of  his 
heart  was  only  evil,  continually.  We  cannot  evade 
the  force  of  this  teftimony,  by  fuppofing  it  defcrip- 
tive  only  of  the  character  of  the  antediluvians. 
We  find,  by  the  teftimony  of  God,  the  fame  char- 
acter, univerfally,  in  the  human  race,  thoufands 
of  years  after  the  deluge,  f  The  Lord  looked  down 
from  heaven,  upon  the  children  of  men,  to  fee  if  there 
were  any  that  did  under/land,  andfeek  God.  They 
are  all  gone  afide  ;  they  arc  all  together  become  fil- 
thy ;  there  is  none  that  doeth  good,  no  not  one.  Nor 
may  we  think  to  invalidate  this  divine  teftimony, 

<  Eph.ii.  i.  *Gen.vi.j.        f  Pfalm  xiv.  a,  3. 


*33 

by  faying  that  it  refpected  only  the  Jews,  who  al- 
ways exhibited  an  exceedingly  vicious  character  \ 
who  were  -^fiiff -necked  and  rebellious  people.  For 
the  apoftle  quotes  thefe  expreffions  of  the  pfalmift, 
and  applies  them  to  the  character  of  both  Jews 
and  Gentiles,  meaning  all  mankind,  in  his  day.* 
They  are  all  under  fin.  The  clofe  of  the  melan- 
choly defcription,  in  the  fame  connection,  is,  De- 
fir  uclion  and  mifery  are  in  their  ways,  and  the  way 
of  peace  have  they  not  known  :  There  is  no  fear  of 
God  before  their  eyes.  The  apoftle  adds,  in  the 
fame  epiftle,  another  teltimony.  i|  When  yc  were 
the  fervants  of  fin,  ye  were  free  jrom  righteoufnefs. 
Not  free  from  obligation  to  be  holy ;  but  perfect- 
ly defiitute  of  holinefs. 

Thus  the  holy  and  omnifcient  God  views  the 
character  of  mankind.  He  pronounces  the  hu- 
man heart  wholly  corrupt,  totally  fmful.  It 
follows,  therefore,  as  a  confequence,  which  can- 
not be  denied,  that  there  is  nothing  exifting  in 
the  character  of  that  perfon,  who  is  an  object  of 
God's  electing  love,  which  operates  as  a  reafon 
why  he  fhould  be  chofen  to  falvation,  rather  than 
any  other  perfon. 

From  all  which,  it  appears,  that  the  election  of 
God  is  free  and  gracious.*  At  that  time  Jefus 
anfwered  and  faid,  I  thank  thee,  0  Father,  Lord  of 
heaven  and  earth  ;  obferve  the  appellation,  Lord 
of  heaven  and  earth,  becaufe  thou  haft  hid  thefe 
things  from  the  wife  and  prudent,  and  haft  revealed 
them  unto  babes.  Evenfo,  Father,  for fo  it  feemed 
good  in  thy  fight.  By  the  Apoftle,  this  is  refolved 
into  the  good  pleafure  of  God's  wilLj  Having 
predefiinated  us  unto  the  adoption  of  children,  by  Je- 
fus Chrifi,  to  himfclf,  according  to  the  good  pleafure 
of  his  will. 

X  Rom.  iii.  9.  ij   Rom.  vi.  20. 

*  Mat.  xi.  25,  :6.  t  Eph.  i.  5. 


134 

3.  Election  is  a  lovereign  a£r.  of  God. 

When  we  attend  to  events  which  take  place, 
under  the  divine  government,  we  are,  fometimes, 
capable  of  difcovering  the  reafonablenefs  and  pro- 
priety  of  them.  But,  at  other  times,  and  refpedt.- 
ing  other  events,  divine  wifdom  is  not  fo  confpic- 
uous.  It  is  feen,  only,  by  faith.  The  (hort  line 
of  our  underftanding  cannot  fathom  the  depths 
of  infinite  wifdom.  We  find  this  to  be  the  cafe 
refpecting  the  fubject  under  confideration. 

Why  God  choofeth  one  particular  perfon  to 
falvation,  and  not  another,  he  afligns  no  other 
reafon,  but  his  own  good  pie afure.  In  his  fovereign 
will,  we  mull  acquiefce.  Thus  faith  the  high 
and  lofty  one  who  inhabiteth  eternity,  j  I  will 
be  gracious  to  whom  I  will  be  gracious,  and  will 
Jhew  mercy  upon  whom  I  willjhew  mercy.  Again. § 
/  will  have  mercy  on  whom  I  will  have  mercy,  and  I 
will  have  compajjion  on  whom  1  will  have  compajjion 
— Therefore  hath  he  mercy  on  whom  he  will  have 
mercy,  and  whom  he  will  he  hardeneth. 

Let  our  proud  hearts  oppofe  this  doctrine,  and 
quarrel  with  it  ever  fo  bitterly,  yet  we  muft  final- 
ly believe  it,  or  lay  afide  our  Bibles.  There  is 
but  this  alternative  :  we  mud  believe  in  the  fove- 
reignty  of  God's  election,  or  give  up  divine 
revelation. 

4.  Election  is  an  eternal  aft  of  God. 

In  the  text,  it  is  faid  to  have  been  before  the 
world  began.  Iffo,  it  was  before  the  perfon  elec- 
ted had  cxillence.  The  fame  fentiment  is  again 
expreffed  by  the  Apoftle.||  According  as  he  hath 
chofen  us  in  him,  before  the  founelation  of  the  world. 
Indeed,  the  plan  of  redemption,  by  which  God, 
made   a   difplay   of  his    manifold  wifdom   and 

\.  Exod.xxxiii.  17.      $  Rom.ix.  15,  18.       UEph.i.4. 


»35 

grace,  was*  According  to  the  eternal  purpose, 
which  hepurpofed  in  Jefus  Chrift  our  Lord* 

It  hence  appears,  that  all,  who  are  called  with 
an  holy  calling,  were,  by  the  purpofe  of  God, 
chofen,  to  be  veflels  of  mercy,  even  before  they 
had  exiftence. 

No  objection,  it  is  prefumed,  can  be  urged 
againft  the  eternal  purpofe  of  God,  which  does 
not  lie,  with  equal  force,  againft  his  prefent  pur- 
pofe. If  a  finner  be  regenerated  by  divine  power, 
it  is  certain  that  God  previoufly  determined  to 
regenerate  him.  We  cannot  conceive  of  divine 
operation,  but  in  confequence  of  divine  determi- 
nation. The  caufe  is  always  prior  to  the  effect. 
If  therefore,  it  be  fuitable  that  God  mould  regen- 
erate a  finner,  it  is  equally  fuitable  that  he  fhould 
previoufly  determine  to  do  it.  If  it  be  fuitable 
that  he  mould,  for  one  previous  moment,  have 
this  determination,  it  is  juft  as  fuitable  that  he 
Should  have  it,  an  hour,  a  day,  a  year,  or  any  pe- 
riod of  time,  fince  the  finner  had  exiftence.— 
And  if  it  be  fuitable  that  God  mould  determine 
in  time,  that  the  event  mould  take  place,  it  is 
equally  fuitable  that  this  determination  mould 
exift  in  his  mind  from  eternity.  Confequently, 
objection  againft  God's  eternal  election  and  pur- 
pofe implies  objection  againft  his  prefent  purpofe. 

Besides.  If  there  be  any,  who  live  under 
the  light  of  the  gofpel,  fo  grofsly  ignorant  of  the 
plan  of  revealed  doctrines,  as  to  deny  the  eternity 
of  the  election  and  decree  of  God,  refpecting  the 
regeneration  of  finners  ;  on  this  ground,  they 
muft,  of  necemty,  deny  the  divine  immutability, 
omnifcence,  and  perfection.  For  if,  at  this  mo- 
ment, there  exift,  in  the  divine  mind,  any  purpofe 
or  determination,   which  did  not  exift  there  be- 

*  Eph.  iii.  ii. 


*36 

fore,  it  implies  a  change  of  mind.  And  if  the 
divine  mind  be  now  pofleffed  of  any  knowledge* 
of  which  it  was  not  before  pofleffed,  this  implies 
that  God  hath  been,  fo  far,  ignorant  ;  and,  in 
both  cafes,  imperfect.  From  all  which,  it  is  evi- 
dent that  all  the  knowledge  of  God,  all  his  pur- 
pofes  and  decrees  are  eternal  as  his  exiftence. 
God's  electing  love  is,  therefore,  eternal. 

5.  The  elect  are  chofen  by  God,  in  Chrift 
ye/us.  According  to  his  own  purpofe  and  grace 
which  was  given  us  in  Chrift  ye/us.  The  finner, 
who  is  an  object  of  God's  electing  love,  is  chofen 
to  falvation,  not  becaufe  holinefs  is  found  in  his 
heart;  but  that  he  might  be  made  holy.  *  Accord- 
ing as  he  hath  chofen  us  in  him  before  the  foundation 
of  the  worlds  that  we  Jloould  be  holy,  and  without 
blame  before  him  in  love  :  having  predeftinated  us 
unto  the  adoption  of  children,  by  yefus  Chrift,  to 
himfelf,  according  to  the  good  pleafure  of  his  will* 
By  the  prophet,  \  thofe  who  are  elected  are  con- 
fidered  in  the  ftate  and  character  of  finners. — 
When  1  paffed  by  thee,  and f aw  the  polluted  in  thine 
c%vn  blood,  I /aid  unto  thee,  when  thou  waft  in  thy 
blood,  live. 

In  the  conltitution  of  the  plan  of  redemption, 
Jefus  Chrift  is  appointed  head  of  the  elect  ;  in 
and  by  him  they  are  chofen  :  J  /  have  chofen  you 
out  of  the  world.  By  him  they  are  governed. 
§  And  hath  put  all  things  under  his  feet,  and  given 
him  to  be  head  over  all  things  to  the  church*  From 
him  they  receive  all  fupport,  and  ail  fupplies.  The 
elect,  therefore,  are  the  fubjects  of  God's  grace, 
purfuant  to  his  purpofe,  in  and  by  Jefus  Chrift 
our  Lord  and  Saviour. 

II.  All  thofe  who  are  chofen  to  falvation  will 
be  called  with  an  holy  calling,  or,  will  be  regen- 
erated. 


*  Eph.  i.4,5.    fEzek.xyi.  6.    %  Joha  xv.  19.    §  Eph.  i,  %%. 


*37 

All  who  are  to  be  veffels  of  mercy,  accord- 
ing to  his  eternal  purpofe,  will,  by  the  fpecial 
grace  of  God,  be  called  into  the  kingdom  of  Je- 
fus  Chrift.  Thofe  whom  God  foreknows  will, 
according  to  his  foreknowledge,  and  in  confe- 
quence  of  his  predeflination,  be  conformed  to  the 
image  of  his  fon.  *  For  whom  he  did  foreknow, 
he  alfo  did  predeflinate  to  be  conformed  to  the  image 
of  his  fon.  A  conformity  to  the  character  of  Jefus 
Chrift  is  that,  to  which,  the  elect  are  predestina- 
ted. For,  it  is  added,  Whom  he  did  predeflinate, 
them  he  alfo  called.  There  is  an  infallible  con- 
nection between  the  eternal  purpofe  of  God  in 
election,  and  that  holy  calling  which  finners  ex- 
perience, when,  by  the  fpecial  grace  of  God,  their 
hearts  are  renewed. 

The  way  is  now  prepared  to  explain  the  na- 
ture of  this  holy  calling,  which  is  regeneration. 

i.  It  is  a  divine  operadon. 

f  Which  were  born,  not  of  blood,  nor  of  the  will 
of  the  flefh,  nor  of  the  will  of  man,  but  of  God. 
Grace  is  not  conveyed  by  natural  generation. 
Not  of  blood.  I  Who  can  bring  a  clean  thing  out  of 
an  unclean  ?  Not  one.  Not  of  the  will  of  the  flefh  ; 
becaufe,  ||  They  that  are  in  the  flefh  cannot  pleafe 
God.  Nor  is  regeneration  a  fruit  of  the  exertion 
of  the  will  of  man  ;  becaufe,  §  The  carnal  mind  is 
enmity  againfl  God ;  for  it  is  not  fubjecl  to  the  law 
of  God,  neither  indeed  can  be.  But  of  God.  It 
is  a  divine  operation.  ^[  We  are  his  workman/hip, 
created  in  Chrift  Jefus,  unto  good  works,  which  God 
hath  foreordained  that  we  Jhould  walk  in  them. 

2.  It  is  a  powerful  work  of  God. 

Regeneration  is  a  work,  in  which,  there  is 
a  moft  magnificent  difplay  of  divine  omnipotence. 

*  Rom.  viii.  29.    f  John  i.  13.    J  Job  xiv.  4.    |l  Rom.  viii.  8. 
§  Rom,  viii.  7.     T  Eph.  ii.  10. 

T 


i3» 

He,  who  is  mighty  tofave,  now  goes  forth,  in  the 

greatnefs  of  bis  flrengtb,  conquering  and  to  conquer* 

Satan  is  the  jlrong  man  armed :  Jefus  Chrifl  is  the 

ftronger :  regeneration    is   the    conquering  of  the 

Jlrot'g  man9  and  the  dividing  of  his  fpoils. 

It  is  thus  that  king  Jefus,  by  his  irrefiftible 
power  and  grace,  takes  poffeflion  of  the  fmner's 
heart,  which  was  the  place  of  Satan.  Divine  om- 
nipotence is  as  gloriouily  difplayed,  when  God, 
by  his  grace,  renews  the  fmner's  heart,  as  it  was, 
when  he  raifed  Jefus  Chrift  from  the  dead,  and 
exalted  him  to  glory  and  honour,  at  the  right 
hand  of  the  majefty  on  high.  *  And  what  is  the 
exceeding  greatnefs  of  his  power  to  us  ward  who  be- 
lieve, according  to  the  working  of  his  mighty  power  ; 
which  he  wrought  in  Chrifl,  when  he  raifed  him 
from  the  dead,  andfet  him  at  his  own  right  hand  in 
heavenly  places*  Here  is  a  difplay  of  power,  of 
exceedingly  great  and  mighty  power,  manifefted 
towards  thofe  who  believe,  when  God,  by  regen- 
erating grace,  firft  fubdues  their  hearts  to  himfelf. 
Regeneration  is,  by  the  Apoftle,  confidered  as  a 
fpiritual  refurreclion,  and  creation*^  Hence  may 
be  inferred  the  abfoiute  neceflity  of  almighty 
power  to  effect  it.  And  further ;  fuch  is  the 
temper  of  finners'  hearts,  fo  intirely,  fo  fixedly,  fo 
flubbornly  oppofed  to  holinefs,  that  no  power 
ihort  of  that  which  is  all  power,  can  form  them  to 
holinefs,  and  make  all  things  new.  Thus,  in  the 
light  of  fcripture,  the  work  of  regeneration  ap- 
pears to  be  a  powerful  work  of  God  :  a  work, 
indeed,  of  power  abfolutely  irrefiftible. 

When  divine  omnipotence  operates,  the  de- 
figned  effect  will  certainly  be  produced.  As  in 
natural  creation,  God  faid,  Let  there  be  light  and 

*  Eph.  i.  19,  30.    f  Eph.  »•  *»  i°« 


U9 

ihere  was  light,  let  us  make  man,  and  man  exijled ; 
fo,  in  fpiritual  creation,  God  fpeaks,  and  it  is 
done,  God  breathes  divine  life  into  the  foul,  and 
it  is  alive.  Divine  power,  in  this  cafe,  as  well  as 
in  the  other,  operates  ir refill ibly.  *  Thy  people 
shall  be  willing  in  the  day  of  thy  power*  The  (in- 
ner, who  is  fpiritually  dead,  can  no  more  effectu- 
ally refift  almighty  power,  operating,  in  a  way  of 
fovereign  grace,  on  his  heart,  than  thofe,  who  lie 
in  the  embraces  of  natural  death,  mouldered  to 
duft  in  the  filent  regions  of  the  dead,  can  refift, 
effectually,  the  voice  of  the  archangel,  when  he 
founds  the  univerfal  fummons,  at  the  day  of  judg- 
ment, to  call  the  deeping  duft  into  life  again. 
As  thofe,  who  are  under  the  power  of  natural 
death,  will  then  arife  and  come  forth,  at  the  voice 
of  Chrift ;  fo,  when  the  Son  of  God,  by  his  pow- 
erful and  quickening  word,  fpeaks  to  the  finner's 
heart,  who  is  under  the  power  of  fpiritual  death, 
he  hears  his  voice,  and  lives,  \  Verily ',  verily ,  / 
fay  unto  you7  the  hour  is  comings  and  now  is,  when 
the  deadjhall  hear  the  voice  of  the  Son  of  God,  and 
they  that  hear  shall  live. 

3.  This,  however,  does  not  imply  any  coercion, 
or  force  upon  the  will  of  mankind.  To  fpeak  of 
forcing  the  will  is  a  contradiction  in  terms.  Be- 
caufe,  the  idea  of  voluntary  agency  is  infeparably 
connected  with  the  idea  of  the  will.  And,  al- 
though we  may  not  be  able  to  explain  the  man- 
ner of  divine  operation,  and  fhow  how  divine 
power  effects  the  work  of  regeneration,  and  in- 
clines the  will  of  man,  in  confiftency  with  the 
freedom  of  all  its  volitions  ;  yet  we  mud  not  ex- 
plode this  truths  Should  we  explode  every  truth, 
and  deny  every  fact,  which  we  cannot  fully  com- 

*  Pfalm  ex.  3,     f  John.  v.  25. 


14c 

prehend  and  explain,  very  little  would  be   left, 
with  which  our  minds  would  be  fatisfied. 

It  hath  been  already  proved,  by  the  cleared 
teftimony  of  divine  revelation,  that  the  renova- 
tion of  the  Tinner's  heart  is  a  divine  work,  power- 
ful and  irrefiftible  :  and,  at  the  fame  time,  every 
one  finds  by  experience,  every  one  feels,  that  he 
follows  his  own  inclinations,  does  as  he  pleafes, 
and  is  free,  in  all  his  volitions.  Here,  therefore, 
are  two  facts,  one  learnt  from  divine  revelation, 
which  is  this,  that  God  doth  incline  the  will  of 
finners  ;  and  the  other  from  experience,  which  is 
this,  that  we  act  freely,  and  not  by  compulfion. 
Of  thefe  truths  we  are  convinced,  by  the  cleared 
evidence,  and  ought  to  be  fatisfied. 

Be  it  further  obferved,  chriftians  of  twenty 
years  Handing  have  the  utmofl  affurance  of  their 
own  freedom.  But  they  are,  certainly,  no  more 
free,  than  in  the  firfl  gracious  exercife  of  their 
hearts.  Becaufe,  all  gracious  exercifes,  through 
life,  are  of  the  fame  nature,  terminate  on  the  fame 
objects,  and,  are  from  the  fame  caufe.  The  will 
of  the  newly  regenerated  is  as  free  from  compul- 
fion, in  the  firfl  right  choice,  as  in  the  lafl,  be  it 
ever  fo  late.  The  firfl  holy  affections  in  the  re- 
newed heart  are,  indeed,  as  free  as  any  wicked  af- 
fections, which  exifled  antecedently  to  the  work 
of  regeneration. 

Finally.  Thofe  who  were  regenerated  twen- 
ty years  ago  are  as  dependent  on  God,  for  prefer- 
vation  in  fpiritual  life,  as  they  were,  for  the  begin- 
ning of  fpiritual  life,  when  dead  in  trefpaffes  and 
fins.  The  Apoftle,  fpeaking  of  chriftians,  fays, 
they  are  kept ,  by  the  power  of  God.*  The  fame 
power  of  God,  which  forms  the  babe  in  Chrift, 
fupports  and  preferves  the   aged  chriflian.     He 

*  x  Pet.  1.5. 


141 

would  not,  without  immediate,  divine  influence, 
continue  to  be  a  chriftian.  He  lives  wholly  and 
abfolutely  dependent  on  conftant  fupplies  of 
grace.  If,  therefore,  the  exercifes  of  aged  chrif- 
tians  be  free,  there  is  equal  freedom  in  the  fir  ft 
exercife  of  the  new  born  babe  in  the  family  of 
Chrift. 

4.  The  change  which  takes  place,  in  regenera- 
tion, is  inftantaneous.  It  is  not  affected,  gradu- 
ally, or  progreflively,  by  a  fucceflion  of  divine 
operations,  but  the  change,  confequent  upon  the 
operation  of  divine  power  on  the  heart,  is  inftan- 
taneous. The  immediate  fruit  of  this  divine 
operation  is  holy  or  gracious  affection.  A  ftrict 
and  concife  definition  of  regeneration  is  as  fol- 
lows :  It  is  a  cejfation  of  the  exercife  of  f  up r erne  and 
intire  enmity  againft  God,  and  the  immediately  con- 
fequent exercife  offupreme  love  to  him,  in  the  heart. 
The  exercife  of  fupreme  enmity  ceafes,  and  the 
exercife  of  fupreme  love  commences,  by  divine 
operation  alone,  without  the  interference  of  any 
means  whatfoever,  and  without  any  previous 
difpofition  of  will,  in  the  finner,  co-operating  with 
divine  power,  as  a  partial  cr.ufe  of  the  great 
change  which  takes  place  in  the  fmners  heart. 

If,  however,  we  take  into  view,  regeneration, 
converfion,  fanctification,  and  all  chriftian  knowl- 
edge and  improvement,  it  is  true  that  the  word 
and  providence  of  God  are  means  of  carrying  on 
the  work  of  religion,  and  of  forming  the  chriftian 
character.  The  word  inftructs,  is  the  rule  of 
duty  ;  and,  by  it,  we  are  to  eftimate  our  charac- 
ter. Yet  the  good  effect  of  the  word  is  through 
the  fpirit*  But,  when  we  fpeak  of  regeneration, 
meaning  the  firft  real  change  of  heart,  this  is 
not  progreftive,  but  immediate  j  becaufeno  means 

*  1  Pet.i.  22. 


142 

whatever,  except  divine,  almighty  power,  are 
made  ufe  of  to  effect  it.  As,  in  the  creation  of 
the  world,  Gadfpake  and  it  was  done,  he  command- 
ed and  it  flood f aft  ;\  fo,  in  regeneration,  the  work 
is  wholly  divine,  immediate  and  inftantaneous. 
It  is  unafked  for,  by  the  Tinner  :  \  I  am  found  of 
them  that  fought  me  not. 

In  the  cafe  of  miracles,  the  effect  immediately 
follows  divine  operation.  Thus  our  Lord  raifed 
the  dead.  At  the  grave  of  Lazarus,  He  cried 
with  a  loud  voice,  Lazarus ',  come  forth,  and  he  that 
was  dead  came  forth.  To  the  widow's  fon  he 
faid,  Young  man,  I  fay  unto  thee  arife,  and  he  that 
was  dead  fat  up.  Cbrift,  alfo,  by  his  word,  heal- 
ed difeafes,  immediately.  But  there  is  no  greater 
miracle,  in  the  kingdom  of  providence,  than  re- 
generation is,  in  the  kingdom  of  grace.  In  both 
cafes,  it  is  the  fame  power  which  operates  :  in 
both,  the  effect  is  produced  without  the  co-opera- 
tion of  means :  and,  in  both,  the  effect  produced 
is  inftantaneous, 

5.  The  holy  calling,  by  which  the  elect  are 
called,  is,  fo  far,  the  execution  of  God's  purpofe 
refpecting  their  falvation. 

Regeneration  is  the  firfl  operation  on  the 
heart  of  finners,  in  the  execution  of  the  benevo- 
lent purpofe  of  God  refpecting  their  falvation. 
By  this,  however,  it  is  not  afferted,  that,  antece- 
dently to  a  change  of  heart,  nothing  takes  place 
in  the  intellect,  different  from  what  is  commonly 
in  the  minds  of  the  unregenerate.  Conviction 
precedes  the  divine  work  of  regeneration.  The 
Tinner  realizes  truth  :  he  finds  that  he  has  an  ex- 
ceedingly wicked  heart  :  he  fees  that  the  law  is 
holy,  religion  of  infinite  importance,  and  yet  his 
heart  oppofed  to  it  :  he  is  fenfible  that  he  lies  at 

f  P£i'm  xxxiii.  9.  J  Ifai.  Ixv.  j. 


H3 

the  mercy  of  God,  and  confiders  his  own  ftate  as 
unfpeakably  dangerous.  Such  views  and  feelings 
do  not  imply  any  right  exercifes  of  heart.  They 
are  no  better  than  the  devils  and  damned  may 
have,  to  all  eternity.  But  when  God,  by  his  al- 
mighty grace,  bows  the  ftubborn  will  of  the  mi- 
ner, he  then,  in  fome  degree,  executes  his  eternal 
purpofe  refpecting  the  falvation  of  that  particular 
foul.  *  But  after  that  the  kindnefs  and  love  of  God 
our  Saviour  towards  man  appeared,  not  by  works  of 
righteoufnefs  which  we  have  done,  but  according  to 
his  mercy  hefaved  us,  by  the  wajhing  of  regeneration 
and  renewing  of  the  Holy  Ghcft* 

III.  There  is  nothing  in  the  character  of  a  fin- 
ner,  nor  is  any  thing  done  by  him,  which  operates 
as  a  caufe  of  his  holy  calling,  or  as  an  influencing 
reafon  of  it. 

This  proportion,  naturally  flows  from  the  ex- 
prellion  in  the  text,  Not  according  to  our  works. 
Whatever  may  have  been  the  conduct  of  the  fin- 
ner,in  attending  on  means  ;  or  his  iuppofed  ex- 
ertions to  obtain  regenerating  grace  ;  yet  the  holy 
calling,  with  which  he  is  called,  is  not  a  fruit  of 
thefe  exertions  ;  the  renovation  of  his  heart  is 
not  connected  with  them,  as  an  effect  with  its 
caufe.  If  there  were  this  connection,  the  work 
would  not  be  wholly  divine  ;  but  the  fcriptures 
allure  us  that  it  is,  intirely,  a  work  of  God. 

If  the  work  of  regeneration  be  divided  between 
God  and  the  finner,  each  co-operating  with  the 
other,  and  thus,  at  laft,  the  finner  be  made  a  new 
man  ;  to  whom  mud  this  new  man  give  thanks  ? 
Partly  to  God,  and  partly  to  himfelf.  How  (hock- 
ing the  fentiment,  when  viewed  through  the  me- 
dium of  divine  truth  !  But,  unfcriptural  as  it  is,  a 
very  large  part  of  mankind  endeavour,  ftrenuouf- 

*  Titus  Ui.4,  5. 


144 

ly,  to  defend  it.  Alas,  the  little  regard  paid  to 
divine  revelation,  by  many  who  call  themfetves 
chriftians  !  *  How  is  the  gold  become  dim,  the  mofi 
fine  gold  changed!  To  fay  that  the  fmner  co-ope- 
rates with  God,  in  his  effectual  calling,  and  exerts 
himfelf  to  obtain  regenerating  grace,  is  as  abfurd 
as  to  fay  that  he  is  fpiritually  alive,  while  dead  in 
trefpafjh  and  fins  ;  or  that  he  is  heartily  exerting 
himfelf  to  obtain  what  his  very  foul  abhors. 

In  the  word  of  God,  we  learn  that  the  finner's 
character  is  perfectly  vile,  completely  wicked  : 
not  any  thing,  therefore,  which  is  done  by  him 
hath  the  lead  influence,  as  a  caufe,  or  reafon  of 
the  renovation  of  his  heart.  |  Not  according  to  our 
works,  \  Not  by  works  of  righteoufnejs  which  we 
have  done* 

The  truth  of  the  proportion  may  be  evinced 
by  the  following  obfervations. 

i.  The  heart  puts  forth  no  holy  exercifes,  un- 
til it  is  renewed  by  divine  grace.  §  The  carnal 
mind  is  enmity  againfl  God.  Mere  enmity  is  in- 
confiftent  with  fupreme  love  to  God,  or  holy  af- 
fection. Jefus  Chrifl  aflerts,  ||  An  evil  man,  out  of 
the  evil  treafure  of  his  heart,  brir.geth  forth  that 
wich  is  evil.  Again.  *f  A  corrupt  tree  bringeth 
forth  evil  fruit — neither  can  a  corrupt  tree  bring 
forth  good  fruit.  In  this  fcripture  light,  we  may, 
with  fafety,  affert,  that  there  cannot  be  any  thing 
in  the  finner's  character,  which  is  an  influencing 
caufe  of  his  regeneration  :  becaufe,  all  the  affec- 
tions of  his  heart  are  Itubbornly  and  fixedly  op- 
pofed  to  holinefs. 

2.  Special  grace  is  not  granted  on  account 
of  any  forefeen  goodnefs  in  the  finner.  Thofe 
whom  God  hath  predeftinated  to  eternal  life,  he 
predejlinated  to  be  conformed  to  the  image  of  his  Son  : 

*  Lam.  iv.  i.  f  Text.  t  Tit.  iii    5. 

j  Rom.viii.  7.  jj  Luke.  vi.  45.    If  Mat.  vii.  17.  iJ. 


*45 

and,  in  confequence  of  his  predeftination,  they 
are  called.f  By  this,  it  appears,  that  the  image 
of  Chrift  did  not  exifl  in  them,  before  they  were 
predeftinated.  And,  to  fay,  that  God  predefti- 
nated  them  to  be  conformed  to  the  image  of  his 
Son,  becaufe  he  forefaw  that  they  would  be 
thus  conformed,  is  a  mode  of  expreffion,  both 
improper  and  unfcriptural.  In  the  fcriptures,  we 
are  taught  that  thofe  who  are  the  objects  of  the 
diftinguifhing  grace  of  God,  in  effectual  calling, 
experience  this  grace,  not  becaufe  he  forefaw  that 
they  would  be  holy  ;  but  that  he  might,  purfuant 
to  his  gracious  purpofe  make  them  holy.  *  Ac- 
cording as  he  hath  chofen  us  in  him,  before  the  foun- 
dation of  the  world,  that  we  Jhouldbe  holy.  It  is, 
from  this  paffage,  evident,  that  regeneration  is  a 
fruit  of  election,  and  not  election  a  fruit  of  re- 
generation. It  is  alfo  to  be  noticed  that  the  faith 
which  the  gofpel  requires,  and  with  which  fal- 
vation is  connected,  is  not  exercifed,  prior  to 
God's  ordination'  to  eternal  life  ;  but  is  a  confe- 
quent  fruit  of  it.  J  As  many  as  were  ordained  to 
eternal  life,  believed. 

The  true  (late  of  the  cafe  therefore,  if  we  may 
depend  on  fcripture  reprefentation,  is  as  follows. 
Regeneration  is  a  fruit  of  election,  and  falvation 
a  fruit  of  regeneration.  Between  election  and 
regeneration,  and  between  this  and  falvation, 
there  is  an  infallible  connection.  Thofe  who  are 
elected,  will  be  regenerated  ;  and  thofe  who  are 
regenerated,  will  be  faved.  §  God  hath,  from  the 
beginning,  chofen  you  to  falvation,  through  fanclifi- 
cation  of  the  fpirit,  and  belief  of  the  truth.  Gra- 
cious affections  are  exercifed,  by  the  fmner,  only 
in   confequence  of  divine    operation :    and  we 

-f- Rom.  viii.  30,  31.  *  Eph.  i.  4. 

\  Acfts  xiii.  48.  6  Rom.  xi,  i. 

V 


146 

cannot   conceive  of  divine  operation,  except  in 
confequence  of  previous  divine  determination. 

When,  therefore,  God,  by  his  fpecial  grace^ 
brings  a  foul  into  the  kingdom  of  Chrift,  it  is  a 
fruit  of  his  own  purpofe  and  grace :  not  a  fruit  of 
forefeen  holinefs,  not  in  a  view  of  any  moral  ex- 
cellency in  the  Tinner's  character. 

3.  To  fuppofe  that  regenerating  grace  is  be- 
llowed on  a  iinner,  on  account  of  fome  moral 
excellency  in  his  character,  is  totally  inconfiflent 
with  the  idea  of  falvation  by  grace.  The  word 
of  God,  uniformly,  afcribes  the  whole  of  the  fal- 
vation of  finners,  from  the  firft  purpofe  of  it,  in 
the  eternal  counfel  of  Deity,  to  the  completion 
of  it,  in  endlefs  glory,  to  free  grace.  The  Apof- 
tle  argues  thus  :  j|  If  by  grace  then  it  is  no  more  of 
works  ;  otherwife  grace  is  no  more  grace.  But  if 
it  be  of  works,  then  it  is  no  more  grace  ;  otherwife 
work  is  no  more  work. 

4.  If  there  be  any  thing  in  the  fmner's  char- 
acter, or  if  there  be  any  thing  done  by  him, 
which  operates  as  a  caufe  of  his  holy  calling,  he 
hath  whereof  to  glory.  This  fuppoiition  affords 
our  proud  hearts  a  mofl  ample  ground  of  boaft- 
ing.  Agreeably  to  this  fentiment  (and  it  is  the 
fentiment  of  multitudes  in  the  chriftian  world) 
the  prayer  of  the  pharifee  was  highly  to  be  com- 
mended. *  God  I  thank  thee  that  I  am  not  as  other 
men  are.  In  like  manner,  every  convert  to 
Chrift,  if  he  had  done  any  thing,  which  was  a 
reafon  why  he  mould  be  called  with  an  holy  call- 
ing, may  lift  his  hands  and  eyes  to  heaven,  and, 
with  the  fame  outward  gravity,  but  inward  pride, 
may  fay,  God  I  thank  thee  that  I  am  not  as  other 
men  are,  extortioners,  unjufl,  adidterers — /  fafl 
twice  in  the  week,  I  give  tithes  of  all  that  I  poffefs. 


fj  Rom.  xi.  6.  *  Luke  xviii.  n. 


147 

But  this  language  is  ftated,  by  our  Lord,  only  to 
be  reproved.  The  fcripture  doclrine  of  grace 
wholly  excludes  boafting.  *  Not  of  works  left  any 
manfloould  boafl.  f  Where  is  boating  then  ?  It  is 
excluded.  By  what  law  ?  Of  works  ?  Nay,  but  by 
the  law  of  faith.  We,  therefore,  fee  the  pro- 
priety of  the  conduct  of  the  publican,  who,  with 
an  affecting  view  of  the  prodigious  wickednefs  of 
his  heart,  and  fenfible  that  he  lay  at  the  mercy  of 
God,  to  be  difpofed  of  as  hefaw  fit,  fmote  upon  his 
bread,  faying^  God  be  merciful  to  me  a  f inner, I 
Sinners  have  nothing  to  plead,  but  mere  mercy  : 
confequently,  have  no  recommending  qualifica- 
tions for  the  holy  calling  of  God.  All  their  holi- 
nefs,be  it  more  or  lefs,is  from  God.  §  By  the  grace 
of  God  lam  what  I  am.  ||  We  are  his  workman/hip, 
created  in  Chrifl  fefus  unto  good  works.  ^[  Of  his 
fulnefs  have  all  we  received  and  grace  for  grace. 

From  the  obfervations  which  have  been  made, 
and  the  teftimonies  of  fcripture  which  have  come 
into  view,  under  the  lail  general  propofition,  it 
muft  appear,  with  abundant  evidence,  that  there 
is  nothing  in  the  characler  of a  /inner,  nothing  is 
done  by  him,  which  operates  as  a  caufe  of  his  holy 
calling.  It  is,  wholly,  the  operation,  and  effect  of 
the  fovereign,  infinite  goodnefs  and  grace  of  God, 
in  the  accomplifhment  of  his  eternal,  and  immu- 
table, and  infinitely  benevolent  purpofe  and  de- 
cree. 


*  Eph.  ii.9.  f  Rom.iii.  27.  %  Lukcxviii.  1 3. 

i  1  Cor.  xv.  10.       ||  Eph.  ii.  10.  f  John  i,  16. 


■  ■■■—    *  m  ■ 


ABSOLUTE   DEPENDENCE. 


OR. 


The  Regeneration  and  Salvation  of  Sinners  the  Efi 
feels,  folely,  of  the  eternal Purpofc,  and  free  Grace 
of  God — 


SERMON     II. 


1    TIMOTHY    1.    IX. 

i 

Who  hath  faved  us,  and  called  us  with  an  holy  call- 
ings not  according  to  our  works  ;  but  according  to 
his  own  purpofe  and  grace  which  was  given  us  in 
Chrifi  jfefus,  before  the  world  began. 

THE  difcuflion  of  thefe  words,  in  the  preced- 
ing   difcourfe,   has  been,   by  attending  to 
three  general  propofitions. 

I.  God  hath  chofen  a  felect  number  of  man- 
kind to  falvation. 

II.  All  thofe  who  are  chofen  to  falvation  will 
be  called,  with  an  holy  calling,  or  be  regenerated. 

III.  There  is  nothing  in  the  character  of  a 
finner,  nor  is  any  thing  done  by  him,  which  ope- 
rates as  a  caufe  of  his  holy  calling,  or  as  an  influ- 
encing reafon  of  it. 


150 

Having  proved,  from  fcripture,  each  of  thefe 
proportions,  it  remains  only  to  make  an  im- 
provement. 

I.  From  our  fubject,  we  learn,  that  we  are  all 
in  the  hands  of  God  to  be  difpofed  of  according 
to  his  own  purpofe.  If  finners,  in  order  to  be 
faved,  mu  ft  be  called  with  an  holy  calling,  not  ac- 
cording to  their  works,  but  according  to  God's  own 
turpofe  and  grace  ;  they,  certainly,  lie  at  the  mer- 
cy of  God.  He  hath  the  fole  difpofal  of  them  ; 
and,  according  to  his  eternal,  and  infinitely  wife 
counfel,  orders  all  things  refpecting  their  falva- 
tion  or  damnation  ;  and  this,  in  a  manner,  moft 
conducive  to  the  general  good  of  the  univerfe. 

Should  any    confider  thefe    as  prefumptuous 
cxpreflions,  they  are  requefted  candidly  to  review 
thofe  paiTages,  quoted  from  the  fcriptures  of  truth, 
in  fupport  of  the  doctrinal  part  of  the  preceding 
difcourfe.     If  they  candidly  and  faithfully  attend 
to  thefe  divine    declarations,  and,  without  preju- 
dice or  prepoffeiTion,    form  their  opinions  accor- 
dingly, they  will  certainly  have  full  conviction  of 
the  univerfal  agency  and  fupremacy  of  Jehovah.* 
His  kingdom   ruleth    over  all.     If  we  difcard  this 
doctrine,  we  difcard    a  fundamental  doctrine — a 
doctrine,  on  which  the  fecurity  of  the  church  de- 
pends :  we  fubvert  the  plan  of  redemption,    and 
the  fcheme  of  chriftianity  :  we  annihilate  the  doc- 
trines of  grace,  and  place  the  affairs  of  the  univerfe 
in  a  flate  of  the  greateft  uncertainty.     Very  little 
more  than  this  would  be  infallibly  certain,  and  of 
this  there  would  be  no  doubt,   that,  if  we  mould 
exift  eternally,  we  fhouid  be  eternally  miferable. 
In  the  word  of  God,  we  have  plain  teftimony, 
that  the  continuance  of  the  church,  the  fupport 
of  chriftianity  in  this  world,  and  the  falvation  of 


Pfa!m  ciii.  19. 


x5* 

nnners,  are  the  fruits  of  God's  eternal  decree,  the 
effects  of  his  dt  terminate  counfel^  of  his  own  pur- 
pofe  and  grace  :  and  that  the  purpofe  of  God  ref- 
pecting  thefe  things,  and  all  other  things,  was 
fixed  and  eftabiifhed,  in  his  infinite  mind,  before 
the  world  began.  We  have,  alfo,  evidence  that 
his  counfel  will  (land  forever.  *  The  counfel  of 
the  Lord  flandeth  forever  ^  the  thoughts  of  his  heart 
to  all  generations.  \  My  counfel  Jkall Jtand*  and  I 
will  do  all  my  pie  a  fur  e. 

In  a  view  of  thefe  obfervations,  feme,  perhaps, 
with  an  indignant  frown,  will  exclaim,  absolute 
dependence!  Is  this  the  cafe  ?  Are  we   all  in  a 
ftate  ofabfolute  dependence  ?  Yes,  we  are;  and 
how  highly  doth  the  proud  heart  of  nan  refent 
the  thought !  But  why  not    refent    the   thought 
that  we  are  creatures  ?  Creatures  we  are  ;  confe- 
quently  in  a  (late  of  abfolute  dependence  on  the 
Creator.     We  exi^t,  creatures,  and,    uniefs  we 
could   emerge    from  a  (late  of  created  exiflence, 
and  array  ourfeivvS  with  all  the  majefty, dominion, 
and  perfection,  of  the  only  true  and  living  God, 
it  is  utterly  impoiTible  that  our  exigence  mould  be 
any  other,  but  a  dependent  exiftence.     No  bein^, 
but  Jehovah,  in  the  whole  circle  of  exiftence,  is 
independent.     Men,  therefore,  would  act  as  con- 
fidently, mould  they  quarrel  becaufe  they  are  not 
Gods,  as  they  do,  when  they  quarrel  becaufe  they 
are  dependent  on  God.     In  piain  truth,  the  quar- 
rel terminates    in    nothing  fhortofthis.     Proud 
men  would,  if  they  could,  wrefl  the  throne  and 
government  from  the  hands  of  Deity,  and  enter, 
themfelves,  into  lull    polTeffion  of  unlimited  do- 
minion,  and  fuprtme  ibvereignty.      1  JVho  is  the 
Lord,  that  I  Jbould  obey  his  voice  ?     §  This  is  the 
rejoicing  city  that  dwelt  carelefsly    that  faid  in  her 


*  Pfal.  xxxiii.  ii.  f  \\x\  xlvi.  10.   :t  Exci.  v.  z.   §  Zcph.  ii.  15. 


*52 

hearty  I  am  and  there  is  none  befide  me*  §  We  are 
lords  ;  we  will  come  no  more  unto  thee.  ||  The  fool 
hath  f aid  in  his  heart ,  there  is  no  God.  Such  is 
the  language  of  the  heart  of  every  impenitent 
fmner. 

Our  dependence  on  God,  and  his  right  to  dif- 
pofe  of  us,  appear  by  the  following  confederations. 

i.  He  gave  exigence  to  all  creatures.  J  In  the 
beginnings  God  created  the  heavens  and  the  earth. 
^[  All  things  were  made  by  him.  Every  creature,  of 
every  kind,  received  exigence,  by  the  creative 
power  of  God.  He  is  the  great  firit  caufe  of  all 
things. 

2.  He  not  only  created,  but  upholds  and  fup- 
ports  the  whole  creation.  '  Creatures,  after  they 
have  received  exigence,  can  no  more  uphold  and 
fupport  themfelves  in  being,  than  they  could,  at 
firfl  give  themfelves  exiilence,  independent  on  the 
power  of  God.  He  not  only  created,  but  uphol- 
deth  all  things,  by  the  word  of  his  power.**  He  feeds 
and  fuppoits  all  who  have  need  of  fuch  things. 
From  the  fiorehoufe  of  his  goodnefs,  he  deals  out 
liberal  fupplies  to  feed  and  fupport  his  creatures. 
*  The  eyes  of  all  wait  on  thee,  and  thou  give  ft  them 
their  meat  in  due  feafon.  Thou  opencjl  thine  hand, 
andfatisficjl  the  defire  ef  every  living  thing. 

3.  From  thefe  premifes,  it  clearly  follows  that 
God  hath  an  abfolute  right  to  all  creatures.  If 
he  creates,  preferves,  and  provides  for  all  crea- 
tures, all  are  his  property,  in  the  mod  complete 
fenfe.  Ail  are  wholly  dependent  on  him,  as  is 
acknowledged  by  the  prophet,  f  We  are  the  clay, 
and  thou  our  potter  ;  and  we  are  all  the  work  of 
thy  hand.  Now  if  God  hath  fuch  an  indifputable 
right  to  creatures,  it  will  undeniably  follow, 

§  Jer.  ii.31.     ||   Pfal.  xiv.  1.     J  Gen.  i.  1.     %  John  i.  3. 
**  Ifcb.1.3.         *  Pfal.cxlv.  15,  16.    f  IfaUxiv.  2. 


*5 


i 


4.  That  he  hath  a  right,  in  the  mod  complete 
fenfe  of  the  term,  right 9  to  difpofe  of  them  and  of 
every  thing  refpe&ing  them,  as,  in  infinite  wif- 
dom,  he  may  fee  fit.  J  Is  it  not  lawful  for  me  to 
do  what  I  will  vjith  mine  own  ? 

We  are  fenfible  that  the  proud  heart  will  not 
relifh  this  fentiment.  But,  whether  we  are  wil- 
ling or  unwilling,  that  God  fhould  have  this  rights 
he  certainly  alfumes  it,  and  conducts  accordingly. 
Holy  men  of  old  have  concurred  with  this  divine 
claim,  and  afcribed  to  God  abfolute,  univerfal, 
and  uncontroulable,  fovereignty  over  all  his  crea- 
tures ;  as  appears  by  the  following  paffages  of 
fcripture.  ||  See  now,  that  I,  even  1  am  he,  and 
there  is  no  God  with  me :  I  kill,  and  I  make  alive, 
I  wound,  and  I  heal ;  neither  is  there  any  that  can 
deliver  out  of  my  hand,  §  The  Lord  killeth,  and 
the  Lord  maketh  alive  ;  he  bringeth  down  to  the 
grave,  and  bringeth  up*  The  Lord  maketh  poor, 
and  maketh  rich  ;  he  bringeth  low,  and  lifteth  up. 
^[  And  all  the  inhabitants  of  the  earth  are  reputed 
as  nothing  :  and  he  doth  according  to  his  will,  in  the 
army  of  heaven,  and  among  the  inhabitants  of  the 
earth  ;  and  none  can  flay  his  hand,  or  fay  unto  him, 
what  doft  thou?  The  Apoftle  Paul  dated  this  pre- 
rogative of  God,  and  gave  his  own  concurrence, 
under  divine  infpiration.  *  /  will  have  mercy  on 
who?n  I  will  have  mercy, and  I  to  ill  have  compaffton  on 
whom  I  will  have  companion.  Therefore  bath  he 
mercy  on  whom  he  will  have  mercy,  and  whom  he 
will  he  hardeneth.  f  In  whom  alfo  we  have  obtained 
an  inheritance,  being  predeftinaied  according  to  the 
purpofe  of  him  who  worketh  all  things  after  the  coun- 
fel  of  his  own  will.  According  to  thefe  fcripture 
declarations  we  find  that  God  claims  a  right  to 

4:  Matt.  xx.  15.        ||  Deut.  xxxii.  39.        §  1  Sam.  ii.  6. 
fl  Dr.n.  iv.  35.        *  Rom.  ix.   15,  18.        f  Eph,  i.  n. 

w 


•54 

difpofe  of  his  creatures ;  and,  by  his  faithful  ier- 
vants,  the  juftice  of  his  claim  is  acknowledged. 

However  difagreeable  to  our  felfifh  hearts  the 
doctrine  of  abfolute  dependence  may  be,  the  fact 
is,  we  are  dependent,  and  dependent  we  mufi  be  ; 
becaufe  we  are  creatures.  God  is  the  creator  and 
upholder  of  all  things ;  therefore,  fupreme  :  he  is 
the  abfolute  fovereign  :  and,  without  afking  leave, 
or  advice,  of  proud  mortals,  of  finful  worms  of 
the  duft,  He  will  do  as  he  pleafeth,  in  the  army  of 
heaven,  and  among  the  inhabitants  of  the  earth. 
Let  us  feel,  therefore,  that  God  is  God,  and  that 
We  lie  at  the  mercy  of  God. 

II.  God  is  no  refpecter  of  perfons. 

There  are  thofe  who  fay,  that  the  doctrine  of 
divine  fovereignty,  and  of  falvation  by  particular 
election  and  grace,  implies  partiality  in  God,  and 
reprefents  him  as  a  refpecter  of  perfons. 

It  behoves  them  to  attempt  a  proof  of  what 
they  aiTert  y  rather  than  us  to  prove  the  negative 
aflertion. 

To  hold  up  light,  however,  refpecting  this  mat- 
ter, the  objector  is  requefted  to  view  the  charac- 
ter of  mankind  in  the  fame  light,  in  which  it  is 
reprefented  by  the  word  of  God — a  character 
wholly  finful  and  depraved,  wholly  ill-deferving. 
Partiality  refpects  the  treatment  of  characters,  al- 
ready formed  5  and  not  the  formation  of  characters.- 
Consequently,  although  one  be  an  object  of  God's 
election  to  faivation,  and  another  not ;  yet  both 
Handing  on  an  equal  footing,  as  to  character,  both 
being  wholly  finful ;  and  election  refpecting,  pri- 
marily, falvaiion  from  fin,  or  the  formation  of  a 
new  character  ;  there  is  evidently,  no  room,  no 
foundation,  in  the  cafe,  for  the  exercife  of  partial- 
ity. Although,  by  the  purpofe  of  God,  one,  who 
is  dead  in  trefpajjfes  andftns9  be  a  vejfcl  of  mercy. 


- 


l5S 

*nd  another  a  veffel  of  wrath,  yet,  *  God  is  no  re- 
setter of  perfons. 

The  objector  is  further  requefted  to  examine, 
with  candour,  thofe  paflages  in  the  records  of  truth 
which  treat  of  the  divine  conduct  in  this  matter. 
The  refult  of  examination  will  be,  that  the  char- 
acter cf  thofe  who  are  the  veffels  of  mercy  is  not 
the  motive,  by  which  the  divine  mind  is  influen- 
ced, in  their  election  to  falvation.  There  is, 
doubtlefs,  perfect  reafon  and  propiiety  in  the  di- 
vine conduct ;  but  the  particular  motives  for  his 
choofing  one,  and  not  another  are,  by  us,  infcru- 
table.  That  which  our  Saviour  hath  taught  us 
to  fay,  in  the  cafe,  is,  -fEvenfo,  Father,  for  fo  it 
feemed  good  in  thy  fight. 

Let  all  thefe  confiderations  be  laid  together, 
and  viewed  with  an  attentive  mind,  and,  it  is  pre- 
fumed,  no  one  can,  with  a  clear  conscience,  fay 
that  the  doctrine  of  election  reprefents  God  to  be 
a  refpecter  of  perfons.  Who,  among  the  difpu- 
ters  of  this  world,  can  have  the  confidence  to  fay 
that  God  is  a  refpecter  of  perfons,  becaufe  Paul 
is  in  heaven,  and  Judas  in  hell  ?  None  but  fuch 
as  have  atheiftical  hearts,  which  fay,  \  There  is 
no  God,  or  deiftical  heads,  which  deny  divine  rev- 
elation. 

III.  The  fubject  fupports  the  doctrine  of  God's 
immutability. 

It  is  generally  granted  that  immutability  is  ef- 
fential  to  Deity.  Every  one,  indeed,  who  believes 
in  the  exiftence  and  perfection  of  God,  muft  be- 
lieve in  his  immutability.  But  to  hold,  as  many 
do,  that  God  is  immutable,  and  yet,  deny  his  e- 
ternal  decree  and  ordination  of  events,  is  a  fcheme, 
embarraffed  with  inexplicable  difficulties.  The 
divine  purpofe,  and  divine  immutability,  mutually 


* 


Ada  x.  j4.  f  Matt.  xi.  26.  %  Pfalm  xiv.  1. 


i56 

and  neceflarily,  imply  each  other.  Immutability 
implies  that  all  the  knowledge  and  purpofes  of 
God  are  eternal.  If  God  have  any  knowledge 
and  choice  refpecting  all  events,  and  be  immuta- 
ble, he  certainly  hath  fore-ordained  whatfoever 
comes  to  pafs.  Thofe  who  deny  the  doctrine  of 
God's  eternal  election  and  pre-ordination  of  e- 
vents,  have  formed  ideas  of  a  God,  who  is  imper- 
fect in  knowledge,  andfubject  to  continual  change 
and  alteration.  If  a  fcheme  of  religious  fenti- 
ments  be  formed  upon  fuch  ideas  of  God,  it  will 
be,  not  only  inconfiflent  with  that  which  is  re- 
vealed in  the  oracles  of  truth,  but,  alfo,  abfurd  in 
the  eye  of  reafon.  If  God  be  not  unchangeable, 
he  is  imperfect ;  and  if  imperfect,  then  not  the 
true  God.  If  there  be  a  God,  he  is  immutably 
perfect,  and  his  purpofes  are  eternal.  Thofe, 
therefore,  who  deny  the  eternity  of  his  purpofes,. 
deny  his  immutability  and  perfection,  which  is, 
implicitly,  denying  the  being  of  God. 

Let  fuch,  therefore,  as  oppofe  thefe  doctrines, 
confider  their  prodigious  wickednefs,  and  be  af- 
toniflied  at  the  atheifm  which  lurks  in  their 
hearts :  Let  them  be  humbled  under  a  fenfe  of  it 
and  repent  as  in  duji  and  ajhes.  And  let  us  all 
be  fatisfted  with  that  view  which  God  gives  us,  in 
his  word,  of  the  immutability  of  his  nature  ;  and 
with  every  fentiment  connected  wMi  it.  -\  He  is 
in  one  mind,  and  who  can  turn  him  ?  And  what  his 
foul  defireth,  even  that  he  doth.  \  For  I  am  the 
Lord,  I  change  not.  §  With  whom  there  is  no  va- 
riableness, neither  Jhadow  of  turning. 

IV.  By  this  fubject,  we  are  led  to,  conceive 
that  chriftianity  is  not  a  catholic  religion. 

If  the  chriftian  religion  be  called  catholic,  be- 
caufe  it  is  a  religion,  the  precepts  of  which,   all 

f  Job  xxiii.  13.  t-  Mai.  iii.  6.  G  James  i.  17. 


1    1* 


lS1 

mankind  are  under  obligation,  immediately  and 
univerfally,  to  obey  ;  and  the  doctrines  of  which, 
all  are  under  obligation,  wherever  they  are  re-» 
vealed,  immediately  to  believe  ;  in  this  fenfe,  it 
is  readily  admitted.  It  is  a  religion,  proper  for 
finful  men,  univerfally.  But  there  are  many, 
undoubtedly,  extremely  fond  of  calling  chriftian- 
ity  a  catholic  religion,  who  neither  believe  its 
doctrines,  nor  praclife  its  duties.  They  pretend 
great  veneration  for  the  catholic  religion,  as  they 
call  it ;  but,  at  the  fame  time,  abufe  the  character 
of  thofe  who  mod  zealoufly  defend  the  doctrines, 
pathetically  urge  the  duties,  and  diftinguifhingly 
explain  and  inculcate  the  belief  and  practice  of 
real  chriiiianity.  Men  of  this  defcription  are, 
by  them,  called  bigots,  enthufiafrs,  contracted, 
ungenerous,  void  of  catholic  fentiments  ;  who 
{train  at  a  gnat,  and  fwallow  a  camel.  Thofe 
who  reproach  the  zealous  chriftian  in  this  man- 
ner, efteem  arguments,  in  defence  of  naked  truth, 
to  be  no  better  than  babbling.-f 

If  the  fyftem  of  doctrines  contained  in  the  bible 
be  divine,  it  certainly  is  a  perfect  fyftem  ;  and  if 
fo,  we  are  under  obligation  to  believe  the  doc- 
trines, as  they  are  revealed.  \  If  any  man  Jhall 
add  unto  thefe  things,  Godfhall  add  unto  him  all  the 
plagues  that  are  written  in  this  book.  And  if  a?iy 
man  Jhall  take  away  from  the  words  of  the  book  of 
this  prophecy,  God  Jhall  take  away  his  part  out  of 
the  book  of  life.  "  Thus  faith  the  Lord,"  is  au- 
thority fufficient;  and  demands  our  immediate 
belief  of  all  that  the  Lord  faith.  Where  then  do 
we  find  room  for  catholicifm  in  our  faith.  Moft 
certainly,  for  the  leafl  deviation  from  revealed 
truth,  we  are  criminal. 

The  holy  fcriptures  contain,  not  only  a  fyftern 
of  doctrines,  which  we  are  bound  to  believe,  but 

i  A&s  ijvii.  18.        %  Rev-  x*ii-  l8>  *9- 


alfo,  a  fyftein  of  duties,  which  we  are  bound  tq 
practife.     Are  we  at  liberty,  notwkhftanding,  to 
do,  or  not  to  do,  as  we  think  fit  ?  Or,  may   we 
fubftitute,    with  impunity,  our  opinions,  in  the 
room  of  God's  precepts  ?  Nothing  of  this  kind  is 
tolerated.     We  may  not  vary,  alter,    add  to,  or 
take  from  the  divine  precepts,  one  tittle.     What- 
ever belongs  to  the  worfhip   or  fervice  of  God, 
mud  be  done  according  to  divine  direction.     In 
building   the  tabernacle,  Mofes   was  allowed,  in 
no  particular,  to  follow  his  own  tafte  \  but,  in  ev- 
ery thing,  he   muft  conform  to  the  divine  direc- 
tion.    *  For  fee  (faith  he)    that  thou   make  all 
things  according  to  the  pattern  fhewed  thee  in  the 
mount.     Naaman,   the  Syrian,  fuppofed  that  the 
waters  of  Abana  and  Parphar,  were  better  than 
the  waters  of  Ifrael  5  and,  doubtlefs,  there  was, 
in  thofe  waters,  as  much  efficacy  to  cure  the  lep- 
rofy,  as  in  the   waters  of  Jordan.     The  divine 
precept  made  all  the  difference.     Naaman  muft: 
go  and -waft  in   fordan^  feven  times ,  or  go  home 
with  his  filthy  leprofy  about  him.     There  was  no 
room  for  Naaman  to  be  catholic,  and  to  confult  his 
own  opinion. 

Likewise,  in  the  terms  of  falvation,  the  word 
of  God  is  pointedly  particular.  We  muft  have 
juft  fuch  a  faith,  juft  fuch  a  temper  of  heart,  juft 
fuch  a  moral  character,  in  nature  and  kind  as 
God  requires  or  be  damned,  j-  Holinefs,  without 
which  no  man  Jh  all  fee  the  Lord.  \  Except  ye  re- 
pent,yejhall  all  likewife periflo.  j|  He  that  believeth 
not  Jhall  be  damned.  §  If  any  man  love  not  the 
Lord  Jefus  Chri/1,  let  him  be  anathema^  let  him 
be  accurfed.  Where  then  do  we  find,  in  divine 
revelation,  that  catholic  fyftem  of  doctrines  and 
duties,  of  which    fome  are  fo  fond  ?  The   bible 

1  rich.  viii.  5.  \  Heb.  xii.  14.  X  Luke  xiii.  5. 

|{  Mark  xvi.  16.         $  1  Cor.  xvi.  11. 


J59 

admits  of  no  alternative  in  religion.  We  muft 
believe  and  do  as  the  word  of  God  dictates,  or  fuf- 
fer  a  mercilefs,  and  remedilefs  curfe. 

Let  thofe,  who  are  on  the  catholic  plan  of 
religion,  take  heed*  left,  in  the  end,  their  religion 
be  found  to  be  irreligion. 

V.  From  what  has  been  faid  on  this  fubject,  we 
learn  that  it  is  highly  important  that  the  minifters 
of  Chrift  preach  the  doctrines  of  the  gofpel,  dii- 
tinguifhingly. 

The  doctrines  and  duties  of  chriftianity,  effen- 
tial  to  be  embraced,  in  order  to  falvation,  lieopen, 
plainly,  to  the  view  of  the  mind,  in  the  holy  fcrip- 
tures :  fo  that  the  difference  of  fentiment,  among 
mankind,  arifes,  wholly  from  the  wickednefs  of 
their  hearts.  And,  in  order  to  bring  into  view 
this  wickednefs  of  heart,  it  is  nccerlary  that  the 
fword  of  the  fpirit  mould  be  unfheathed,  and  na- 
ked truth  be  prefented  to  the  mind.  Thofe  doc- 
trines, which  are  calculated  in  the  bed  manner  to 
inform  the  mind,  muft  be  explained.  When, 
therefore,  the  minifters  of  Chrift  undertake  to  ex- 
hibit truth  publicly,  they  ought  to  do  it  diftin- 
guifhingly.  The  priefts,  under  the  law,  were  to 
put  a  difference  between  holy  and  unholy,  and  be- 
tween unclean  and  clean,* 

After  thejewifh  church  had  become  exceed- 
ingly corrupt,  God  marply  reproved  the  priefts 
for  neglect  of  duty  ;  and  the  reproof  implied  that 
the  degeneracy  was  owing,  in  a  great  meafure,  to 
their  negligence,  f  Her  priefts  have  violated  my 
law,  and  have  profaned  my  holy  things  :  they  have 
put  no  difference  between  the  holy  and  profane,  nei- 
ther have  theyfhewed  the  difference  between  the  un- 
clean and  the  clean.  In  the  fame  prophecy,  the 
priefts  duty  is  again  folemnly  enjoined.  +  Theyfl:all 

*  Lev.  x.  jo.        f  Ezek,  xxii.  a6.        %  Ezek.  x!iv.  a.j. 


i6o 

teach  my  people  the  difference  between  the  holy  dnd 
profane ',  and  caufe  them  to  difcern  between  the  un- 
clean and  the  clean.  The  minifters  of  Chrift  are, 
certainly,  under  equal  obligation  to  diftinguifh 
between  truth  and  error,  between  the  religion  of 
the  gofpel,  and  the  religions  of  human  invention. 
Many  who  officiate  as  public  teachers,  handle  the 
truths  of  God?s  holy  word  in  fuch  a  manner, 
that  they  difcover  more  fear  of  the  difpleafure  of 
man,  than  of  the  wrath  of  the  holy  One  of  Ifrael. 
Senfible  that  fmners  hate  the  true  character  of 
God,  and  the  doctrines  of  grace  ;  fenfiblethat 
depraved  human  nature  abhors  the  fight  of  itfelf ; 
they  therefore  few  pillows  for  ail  armholes.  §  Such 
were  they  of  old,  who  /educed  God's  people,  faying, 
peace  and,  there  was  no  peace  :  and  one  builded  up  a 
wall,  and  lo,  others  daubed  it  with  untempered  mor- 
tar* ||  Oh  what  a  curfe,  for  people  to  have,  among 
them,  fuch  teachers  as  were,  fometimes,  among 
the  Jews !  ^[  Her  prophets  have  daubed  them  with 
untempered  mortar,  feeing  vanity  and  divining  lies 
unto  theniy  faying,  Thus  faith  the  Lord,  when  the 
Lord  hath  notfpoken.  Such  preachers  (and  many 
fuch  there  are)  fferve  not  our  Lord  Jefus  Chrifi, 
but  their  own  belly,  and,  by  good  words  and  fair 
fpeeches,  deceive  the  hearts  of  thefimple.  Neither" 
diftinguifhing  between  true  religion  and  falfe  ; 
nor  holding  up, clearly,  the  depravity  of  the  heart ; 
they  flatter  finners,  with  a  half-felfmade  right- 
eoufnefs,  and  thus,  by  good  words  and  fair  fpeeches, 
lull  them  to  deep  in  the  cradle  of  felfimnefs.  The 
effential  doctrines  of  grace  being  kept  out  of  view, 
finners  are,  in  their  own  imagination,  trained  up 
for  heaven,  by  fuch  preachers,  with  no  better  re- 
ligion than  that  of  a  Jew,  Mahometan,  or  Pagan. 
It  is  a  curfe,  indeed,  for  people  to  have  their  itch* 

V  F/.ek.  xiii.  j?..       \\  Ezek,  xiii.  10.       ^  Ezck.  xxii  a8. 
P  Rom.  xvi.  i$. 


— » 


*f 


161 

ing  ears  gratified  with  fuch  unmeaning,  uninftruc* 
live,  declamation. 

But,  if  we  turn  our  attention  to  the  preaching 
of  the  Prophets,  of  Jefus  Chrift,  and  his  Apoftles ; 
their  difcourfes  we  find  levelled  at  men's  con- 
sciences. Men  felt  what  they  faid.  They  held 
up  to  view  the  fupremacy  of  God,  the  total  moral 
depravity  of  man,  and  the  doctrines  of  grace,  de- 
cidedly in  unequivocal  terms.  They  crowded 
the  doctrine  of  abfolute  dependence,  and  made 
people  fee  that,  if  ever  they  were  faved,  it  muft 
be  by  mere,  fovereign  grace. 

Ministers  are  certainly  under  obligation,  at 
this  day,  to  imitate  the  example  of  preaching* 
given  by  infpiration  to  God's  faithful  fervants  -> 
and,  efpecially,  the  example  of  Jefus  Chrift,  who 
fpake  as  never  manfpake  ;  who  preached  righteouf- 
nefs  in  the  great  congregation.  The  command  of 
God  to  Ezekiel,  who  was  to  be  an  example  of  the 
faithful  watchman  ;  a  command,  on  facred  rec^ 
ord,  equally  applicable  to  all  the  minifters  of 
Chrift,  is  thus,  *  Thou  shalt  speak  my  words 
onto  them  whether  they  will  hear^  or  whether 
they  will  forbear,  Minifters  muft  preach  God's 
words  and  not  man's  words ;  and  they  muft 
preach  truth,  not  in  a  loofe  and  vague  method, 
keeping  at  a  diftance  from  the  heart  and  duty  of 
man  ;  but  they  muft  come  home  to  men's  bofoms 
and  bufmefs.  in  a  word,  they  muft  hold  up  truth 
clearly  and  diftinguifhingly.  All  divine,  revealed 
truths  muft  be  taught  in  a  manner  beft  calculated 
to  give  feelings  to  the  hard  hearts  offinners, 
wound  their  guilty  confciences,  and  make  them 
tremble  like  Felix. 

VI.  By  our  fubject,  the  doctrine  of  the  certain 
perfeverance  of  true  chriftians  is  eftablifhed. 


*  Ezek.xiii.  30. 


x6z 


Sufficient  evidence,  it  is  prefumed,  may  be 
collected  from  the  fcriptures  of  truth,  if  not  di- 
rectly from  our  fuhject,  to  prove  this  doctrine. 
The  language  of  the  Apoftle  is,  f  Whom  he  did 
predeftinate,  them  he  alfo  called,  whom  he  called, 
them  he  alfo  juftified,  and  whom  he  juftified,  them  he 
alfo  glorified.  Here  we  difcover  a  certain  connec- 
tion between  predeftination  and  glorification. 
All,  who  are  predelfinated,  are  called,  are  jellifi- 
ed, are  glorified. 

The  queflion  is  not,  whether  it  be  neceffary  to 
falvation,  that  chriflians  perfevere  unto  the  end  ? 
This,  who  denies  ?  But,  whether  there  be  not,  in 
the  doctrines  of  grace,  full  proof,  that  all,  who  are 
regenerated,  and  once  exercife  holy  affection,  mall 
perfevere  in  holinefs,  and  finally  obtain  eternal 
life  ?  The  affirmative  of  this  queflion,  it  is  judged, 
may  be  eflablifkedby  the  following  confiderations. 

i.  The  purpofe  of  God  refpecting  the  falvation 
of  the  elect  is  immutable.  As  God  is  immutable 
in  his  nature,  fo  all  his  purpofes  are  unalterable. 
Confequently  that  which  refpects  the  falvation  of 
his  people  is  an  unchangeable  purpofe.  \  For 
the  gifts  and  celling  of  God  are  without  repentance* 
This  expreffes  divine  immutability,  refpecting  the 
very  point  in  queflion.  It  is,  in  other  words,  by 
the  Apoftle  expreffed  thus,  §  Nevertheless,  the 
foundation  of  Godflandethfure,  having  thisfcal,  the 
Lord  knoweth  them  that  are  his. 

From  the  immutability  of  God*s  nature  is  in- 
ferred the  immutability  of  his  purpofe.  All, 
therefore,  who  are  called  with  an  holy  calling,  pur- 
fuant  to  his  eternal  purpofe,  will,  unfailingly,  in- 
herit eternal  life. 

2.  Whkn  the  Lord  Jefus  Chrift  undertook  the 
work  of  redemption,  he  had  affurance  of  fuccefs. 

f  Rom.  viii.30.        j   Rom.  xi.  29.        §  %  Tim.  ii.  19. 


<*^mmmmmm^mmmttmmmmmmmmm*  m     ■  '■'■ 


There  was  a  firm  promife.  *  A  feed  shall  ferve 
him.  If  God's  promife  be  true  ;  if  he  be  a  faith- 
ful God,  there  will  always  be  chriftians  in  the 
world.  But  if  thofe,  who  are  now  the  feed  of 
Chrift,  may  apoilatize,  and  become  the  feed  of 
theferpent,  fubje&s  of  the  Devil's  kingdom,  it  is 
pofiible  that  Chrift  may  at  length,  not  have  a  feed. 
One  chriftian  may  fall  as  well  as  another  \  and  if 
apoftacy  be  pofiible  in  one  inftance,  it  is  pofiible 
in  every  inftance.  Upon  this  fuppofition,  it  is 
pofiible  that  a  pofitive  declaration  of  God  may- 
prove  falfe.  This  idea  is  too  fhocking  for  a  friend 
of  God  to  entertain  a  fingle  moment. 

The  promifes  made  to  Jefus  Chrift,  in  the  cov- 
enant of  redemption,  are  expreifed  in  very  ftrong 
language,  f  He  shall  fee  his  feed- — The  pleafure 
of  the  Lord  shall  proffer  in  his  hands — He  shall 
fee  of  the  travail  of  his  foul — By  his  knowledge  shall 
my  righteous  fervant  juftify  many.  Thefe  promifes 
are  exprefled  in  the  moft  pofitive  terms.  But  if 
thofe  who  belong  to  the  kingdom  of  Chrift,  to 
day,  may  fall  into  the  Devil's  kingdom,  to-mor- 
row, thefe  promifes  were  no  evidence  to  Chrift, 
that  he  fhould  fucceed  in  the  work  of  redemption. 
If  one  may  revolt  from  Chrift,  it  is  evident  that 
all  may  revolt,  and  the  whole  plan  of  faivation  be 
fruftrated  and  come  to  nothing.  This  abfurdity 
is  conne&ed  with  adenial  of  the  doctrine  of  faints' 
perfeverance  :  on  this  plan,  Jefus  Chrift  had  no 
evidence,  from  the  promifes,  in  the  covenant  of 
redemption,  that  he  fhould  bring  one  foul  to 
glory. 

3.  From  the  promifes  of  God  concerning  the 
perpetuity  of  the  church,  we  learn  the  doclrine 
of  the  infallible  perfeverance  of  all  true  chriftians. 
Our  Lord,  fpeaking  of  his  church,  fays,   J  The 


% 


Pfal.  xxii.  30.      f  Ifai.  liii.  ro.  ix.      %  Mat.  xvi.  18. 


164 

gates  of  helljhall  not  prevail  againjt  it.  Th  e  church 
fhall  not  be  deftroyed.  But  if  all  chriflians  may 
apoftatize  ;  on  what  ground  may  we  depend  for 
the  accomplifhment  of  this  promife  ?  God  prom-*  » 
ifes  the  church  by  the  prophet  ifaiah,  J  No  weapon 
that  is  formed  again  ft  thee  fhall  prof  per.  But  if 
Satan  be  liable  to  profper  againft  individuals,  he 
may  againft  all  believers  ;  and,  in  this  way,  the 
church  may  become  extinct.  According  to  this 
principle,  we  afk,  to  whom  waa  the  promife  of 
Chrifl  applied.  §  Lo  I  am  with  you  a/way,  even 
unto  the  end  of  the  worldl  Not  to  any  man,  or 
number  of  men  ;  becaufe  none  can  continue,  by 
reafon  of  death  :  not  to  any  order,  or  fociety  of 
chriflians,  becaufe  there  is  no  certainty  that  a 
chriftian  fociety  or  individual  will  remain  in  all 
this  world.  But  if  we  admit  the  promife s  of 
God,  refpecting  the  perpetuity  of  his  church,  as 
liable  to  no  defeat,  we  ought,  on  the  fame 
ground,  to  admit  the  doctrine  of  the  certain  per- 
feverance  of  all  true  chriflians. 

4.  Other  promifes  we  find,  in  the  word  of 
God,  which  prove  the  perfeverance  of  all  true 
chriltians. 

We  may  now  attend  to  fome  promifes  which 
exprefs  the  perfonal  fafety  of  every  true  chriftian. 
||  All  that  the  Father  giveth  me,  shall  come  to  me ; 
and  him  that  cometh  unto  me,  I  will  in  no  wife  caji 
out — And  this  is  the  will  of  him  that  fent  me,  thai 
every  one  which  feeth  the  Son,  and  belicveth  on 
him,  may  have  everlafling  life  ;  and  I  will  raife  him 
up  at  the  lad  day.  *  I  give  unto  them  eternal  life  ; 
and  they  /hall  never  perijh,  neither  fhaU  any  pluck 
them  out  of  my  hand,  j  Verily,  verily,  I  fay  unto 
you,  he  that  heareth  my  word,  and  believeth  on  him 
that  fent  me,  bath  everlafling  life,  and 'fhall not  come 

\  tfai.liv.  17.      §  Mat.xxviii.20.       |1  John  vi.  37,  40- 
*  John  x.  20,  19.        f  John  v.  24- 


i65 

into  condemnation ;  but  is  paffed  from  death  anio 
life*  Can  any  thing  be  more  certain  from  fcrip- 
ture,  than  that  every  chrifrian  mall  perfevere  to 
eternal  life  ?  What  the  Apoftle  obferves,'j  though 
it  be  not,  ftrictly,  a  promife,  is  pertinent  to  the 
prefent  purpofe.  Believers  have  obtained  an  in- 
heritancein  Chriit  ;  to  which  they  were  predefii- 
nated  by  the  purpofe  of  God.  They  are  fealed 
with  that  holy  fpirH  of  promife*  Sealed;  the  title  to 
the  inheritance  is  made  fure.  The  fpirit  of 
promife,  by  which  they  are  fealed,  is  the  earnefi 
of  their  inheritance.  An  earned:  is  part  of  pay- 
ment, in  advance,  defigned  as  fecurity  for  the 
payment  of  the  full  fum.  Heaven  is  called  the 
pur  chafed '  poffejjion  ;  becaufe  it  is  made  abfolutely 
fure  to  all  believers.  Nothing  mail  feparate  them 
from  the  love  of  God  which  is  in  Chrift  Jefus 
their  Lord.§ 

5.  The  holinefs  of  life,  the  good  fruit  which 
God,  in  his  promifes,  connects  with  regenerating 
grace,  is  an  evidence  of  perfeverance.  God 
promifes  to  give  his  people  a  new  heart,  and  re- 
prefents  that  the  fruit  of  this  fhall  be,  infallibly, 
good.  |j  A  new  heart  will  1  give  you,  and  a  new 
fpirit  will  I  put  within  you — And  I  will  put  my  fpirit 
within  y oil*  and  caufe  you  to  walk  in  ?nyflatutes,  and 
ye  shall  keep  my  judgments  and  do 
them.  The  promife  of  our  Saviour  is  to  the 
fame  purpofe :  *  Whofoever  drinketh  of  the  water 
that  If  sal  I  give  him,  fhall  never  thirfl  :  but  the 
water  that  I  fhall  give  him,  Jh all  be  in  him  a  well  of 
water fpringing  up  into  everlafling  life*  The  fruits 
of  grace  f jail  continue  :  grace//^//  be  in  exercife, 
fhall  fpring  up  into  everlafling  life*  In  the  fame 
fenfe,  we  are  to  underhand  the  words  of  the 
Apoftle.     |  Whofoever  is  born  of  God  doth  not  com- 

t  Eph  \  11,  13, 14.    §  Rom.viii.39.       (J  EzeH.  xxxvi.  26. 
*  John  iv.  14.        j*  1  John  iii.  9. 


i66 


nut  fin  :  for  his  feed  remaineth  in  him :  and  he  can-  • 
not  fin,  becaufe  he  is  born  of  God.  His  feed  remain- 
eth in  him  :  that  which  the  Holy  Ghoft  implanted 
abides,  and  flouriihes.  He  cannot  apoftatize.—- 
The  fame  Apoftle  had  befcre,J  given  the  reafon 
of  all  feeming  apoitacies.  They  went  out  from  usy 
but  they  were  not  of  us  :  for  if  they  had  been  of  us, 
they  w&uld,  no  doubt,  have  continued  with  us.  If 
they  had  ever  experienced  the  holy  calling,  and 
become  of  the  number  of  the  faithful,  they  wouldx 
v.q  doubt,  have  continued  :  They  would  have  per- 
fevered  in  holinefs,  unto  eternal  life. 

6.  As  a  conclufion  of  the  obfeivations,  under 
this  inference,  we  may  notice  a  diftinction  between 
that  which  gives  aflurance  of  perfeverance,  and 
the  caufe  of  perfeverance.  The  affurance  is  from 
divine  declarations ;  but  the  operation  of  divine, 
fovereign  power  and  grace  alone  is  the  caufe  of 
perfeverance.  The  Apoftle,  emphatically  ex- 
prefles  the  caufe  of  the  perfeverance  of  all  the  re- 
generate. §  Who  are  kept,  by  the  power  of  God, 
through  faith,  unto  falvation.  The  power  of  God 
being  employed  as  a  caufe,  we  need  not  wonder 
at  the  ftrong  confidence  of  the  perfeverance  of 
all   faints,  exprelTed    by    the    Apoftle.     ||  Being 

CONFIDENT     OF      THIS    VERY     THING,      that      he 

who  hath  begun  a  good  work  in  you  will  perform  it 
until  the  day  of  f  ejus  Chrift. 

VII.  The  doctrines  of  divine  fupremacy,  and 
of  total  heart  depravity  in  man,  appear  to  be 
effential  to  religion. 

All  men,  who  appear  to  have  religion,  equally 
appear  to  exercife  it,  on  this  general  plan. — 
Some  men,  we  find,  who,  in  converfation,  are 
difpofed  to  queftion  the  truth  of  thefe  doctrines, 
in  their  extent :  but,  when  they   addrefs  them- 

tChap.ii.19.  §  iPet.i-  j.  ]im\.  I  6. 


\6j 

felves  to  God  in  prayer,  they  make  ufe  of  the 
ftrongeft  expreffions,  in  giving  to  God  the  glory 
of  his  fovereignty,  and  of  his  univerfal  agency,  in 
the  providential  and  fpiritual  kingdom  :  acknowl- 
edging his  right  to  do  as  he  pleafeth  in  both. — 
They  alfo  exprefs,  in  ftrong  terms,  with  great 
propriety  of  language,  with  apparent  fenfibility 
and  humblenefs  of  heart,  the  total  wickednefs  of 
their  hearts  and  lives,  and  their  abfolute  depen- 
dence on  the  fovereign  grace  and  mercy  of  God 
for  falvation.  Such  perfons  would  do  well  to  lay 
afide  the  prejudices  of  education, and  the  modes  of 
converfmg  on  revealed  doctrines,  to  which  they 
are  accuftomed,  and  conform,  rather,  to  the  fenti- 
ments  and  feelings  of  an  honefi,  upright,and  hum- 
ble heart.  0  Lord  God>  mojh  hlgb^  is  an  expreffion 
frequently  made  ufe  of,  both  in  public  and  private 
prayer.  This  expreffion  involves  in  it  all  that 
has  been  urged,  in  this  difcourfe,  refpeering  di- 
vine fovereignty.  And  whoever  acknowledges 
himfelf  dead  in  trefpajfes  and  Jinsy  acknowledges 
all  that  has  been  indited  on  with  regard  to  heart 
depravity  and  the  neceffity  of  divine  efficiency  to 
renew  the  heart.  Whoever  acknowledges  that 
he  is  a  creature,  acknowledges  his  abfolute  de- 
pendence on  God.  How  common  it  is  for  men 
to  pray  over  thofe  very  fentirnents,  which  they 
oppofe  in  converfation  !  And,  indeed,  the  exercife 
of  repentance  towards  God,  and  faith  towards 
our  Lord  Jefus  Chrift,  and  all  external  exercifes 
of  chriftian  piety,  in  walking  in  the  command- 
ments and  ordinances  of  the  Lord,  are  fo  many 
expreffions  of  the  glory  andfupremacy  of  God, 
of  the  univerfal,  and  total  apoftacy  of  the  human 
heart,  and  of  the  doctrine  of  abfolute  dependence, 
on  mere,  fovereign,  infinite,  grace  and  mercy, 
through  the  atoning  blood  of  Jefus  Chrift,  for 
falvation. 


- 


1 68 


Thus  it  appears  that  true  religion  ftands  on  no 
other  ground  but  this,  which  the  foregoing  fiib- 
ject  exhibits, 

VIII.  The  doctrine  of  election  is  exceedingly 
profitable  and  inftru&ive. 

Ther.e  are  thofe  who  fay  that  this  doctrine, 
though  true,  ought  not  to  be  preached,  becaufeit 
is  one  of  thofe  fecret  things  which  belong  to  God, 
and  are  unprofitable  to  mankind.  The  aufwer 
is,  what  is  revealed  is  not  fecret :  and  nothing  is 
more  plainly  revealed  than  the  doctrine  of  elec- 
tion. To  prove  this  afTertion,  it  is  needlefs  to 
quote  any  more  texts  of  fcripture.  Enough  have 
already  come  into  view  to  eftablifh  the  point.  The 
doctrine  being  revealed,  it  is  a  doctrine  which  mujl 
be  preached,  and  mujl  be  believed. 

The  doctrine  of  election  is  very  profitable  and 
inftructive,  becaufe, 

i.  It  unfolds  the  aftonifhing  love  of  God  to 
fmners. "  #  We  love  him  becaufe  he  firjl  loved  us. 
The  eternal  purpofe,  the  electing  love  of  God,  is 
the  foundation  of  tinners'  falvation:  it  isthecaufe 
of  their  love  to  God.  The  fruit  of  election  i* 
fpecial  grace  ;  the  fruit  of  this,  love  to  God  ;  the 
fruit  of  this  will  be  eternal  falvation.  Now  con- 
fider,  what  was  the  character  of  the  elect  ?  Their 
hearts  were  all  enmity,  their  conduct,  all  rebellion. 
What  was  their  Rate  ?  A  ftate  of  condemnation 
by  law,  and  expofednefs  to  a  mercilefs  and  remed- 
ilefs  curfe.  How  furprifmg  the  love  of  God  to* 
wards  hell-deferving  finners ! 

2.  In  this  doctrine,  the  glory  of  God's  mercy, 
and  the  riches  of  his  grace  appear  illuilrious. 
There  is  no  way,  in  which  grace  appears  fo  rich, 
and  divine  mercy  fo  glorious,  as  when  viewed 
rhrough  the  doctrine  of  election,  flowing   from 

*  i  John  iv.  19. 


i5o 

the  purpofe  and  grace  of  God,  in  Chrift  Jefus,  before 
the  world  began.  So  that,  the  more  firm  and 
uniform  the  aflent  of  the  mind  is  to  this  doctrine, 
the  more  fenfibly  will  the  heart  be  affected  with 
the  triumphs  of  mercy,  and  the  aftonifhing  dif- 
plays  of  divine  grace  in  the  falvation  of  finners. 

3.  This  doctrine  gives  all  the  glory  and  praife, 
for  the  falvation  of  Tinners,  to  God  only. 

When  a  perfon  believes  the  doctrine  of  elec- 
tion, he  feels  his  dependence  :  but  if  he  believe 
not  this  doctrine,  he  feels  independent,  and  un- 
prepared to  have  an  affecting  fenfe  of  divine  grace. 
When  the  finner,  under  lively  views  of  his  depra- 
ved and  dependent  (late,  has  experience  of  fpecial 
grace,  in  the  renovation  of  his  heart,  he  is  then 
prepared  to  give  all  the  glory  to  God.  Under 
fuch  impreffions  of  mind,  when  Turners  experi- 
ence an  holy  calling,  they  can  heartily  repeat  the 
fcripture  declarations,  f  But  God,  who  is  rich  in 
mercy,  for  his  great  love  wherewith  he  loved  us9 
even  when  we  were  dead  in  fins,  hath  quickened  us 
together  with  Chrift.  (By  grace  are  ye  faved.)  It 
is  God  who  predeftinates*  calls,  judifies,  glorifies.  J 
As  all  is  from  God*  to  the  finner*  in  a  way  of 
fovereign  grace  ;  fo  all  mufl  be  to  God,  from  the 
finner,  in  humble  and  thankful  praife.  §  Giving 
thanks  to  the  Father,  who  hath  made  us  meet  to  be 
partakers  of  the  inheritance  of  the  faints  in  light. 

4.  The  doctrine  of  election  is  calculated  to 
humble  the  pride  of  man  :  it  is,  therefore  a  prof- 
itable doctrine. 

Men  hate  God  5  therefore,  hate  to  give  up  the 
throne  and  fceptre  to  him.  Nothing  but  felfim- 
nefs,  abominable  pride  and  wickednefs  of  heart, 
Quarrels  about  the  unchangeable  purpofe,  the  u-~ 

fEph.ii.  4,5.        $Rom.  vftt.  29,  30.         $Col.i.  x*. 


170 


niverfal  dominion  and  fupremacy  of  Jehovah.  If 
men  loved  God  with  all  the  heart,  nothing  would 
more  delight  and  ravifh  all  the  foul,  than  to  med- 
itate on  the  abfolute  fovereignty,  the  unlimited 
dominion  and  government  of  him  whofe  kingdom 
ruleth  over  all* 

It  was  a  view  of  the  majedy  and  fupremacy  of 
God,  which  was  a  mean  of  humbling  Job.  God 
rehearfed  a  lecture  to  him  upon  the  fubject  of  his 
dominion  :  Job  began  to  feel.  ^[  Behold  I  am  vile. 
But  though  he  had  feelings,  yet  he  did  not  feel 
fufficiently.  God,  therefore,  proceeded,  and  in  a 
feries  of  interrogations,  called  up  Job's  mind  to  a 
clefe  view  of  his  greatnefsj,  majedy ,  and  fovereign 
dominion  in  the  kingdom  of  providence.f  Upon 
this  view  of  God,  Job  was  effectually  humbled 
before  the  Mod  High.  J  I  have  heard  of  thee  by 
the  hearing  of  the  ear  ;  but  now  mine  eye  feeth  thee, 
wherefore  I  abhor  myfelf  and  repent  in  duft  and 
ajhes> 

5.  The  doctrine  of  God's  unchangeable  election 
and  purpofe  is  calculated  to  afford  comfort  and 
fupport  under  trouble  and  affliction. 

No  truth  will  compofe  and  comfort  the  mind* 
under  heart-finking  afflictions,  like  this  ;  The 
Lord  reigneth.  At  fuch  a  time,  if  we  realize 
that  all  things  which  take  place,  even  the  mod 
minute  circumltances  of  them,  are  wholly  under 
the  management  of  an  infinitely  wife  Being,  we 
mav  reft  allured  that  all  will  iffue  well  :  the  moffc 
benevolent  purpofes  will  be  effected.  With  fuch 
views  of  the  governing  providence  of  God,  but 
with  no  other,  may  we  fit  down  under  afflictions, 
calm  and  fatisfied.  Oh  what  a  happy  confidera- 
tion,  that  the  divine  government  is  fo  good,  fo 
perfect,  and  fo  abfolute,   that  we  have  reafon  to 


Job  xl.  4.        f  Job  xl,  41.         £  Jab  xlii.  5,  6. 


171 

rejoice  in  it  at  all  times  !  *  Although  the  fig-tree  JJoall 
not  bloffom,  neither  J  hall j rait  be  in  the  vines,  the  la- 
bour of  the  olive  jhall  jail,  and  the  fields  /hall yield no 
meat,  the  flocks  Jhall  be  cut  off  from  the  fold,  and 
there  /hall  be  no  herd  in  the  flails  ;  yet  I  will  rejoice 
in  the  Lord,  I  will  joy  in  the  God  of  my  falvation. 

6.  In  the  immutable  election  and  purpofe  of 
God,  we  fee  the  fafety  of  the  church  in  this  world. 
The  church,  amidft  all  the  ftorms  which  beat  up- 
on it,  amidft  numerous  and  powerful  enemies, 
bent  on  its  deftru&ion,  is  fafe  and  fecure.  f  The 
gates  of  hell jhall  not  prevail  againfl  it.  The  Lord 
of  heaven  and  earth,  by  his  eternal  election  and 
decree,  hath  given  aflurance  of  the  protection 
and  falvation  of  his  church.  Therefore,  \  Let 
Ifrael  rejoice  in  him  that  made  him,  let  the  childen  of 
Zion  be  joyful  in  their  King. 

7.  This  doctrine  is  calculated  to  exalt  God  : 
it  is,  therefore,  profitable. 

No  other  plan  but  this,  which  is  founded  in  di- 
vine fovereignty,  is  calculated  to  exalt  God  ;  be- 
caufe  no  other  plan  gives  him  the  throne  and  fcep- 
tre  ;  no  other  plan  gives  him  all  the  glory.  He 
is  the  Alpha  and  the  Omega,  in  the  kingdom  of 
providence  and  grace.  He  is  Lord  of  heaven  and 
earth,  and  doth  aspleafeth  him  in  both  :  he  doth 
as  pleafeth  him  in  the  hearts  of  men. 

To  fuppofe,  as  fome  do,  that,  if  man  will  dp 
his  part,  God  will  do  his ;  that  real  holinefs  exiils 
in  unregenerate  finners  ;  or,  that,  in  a  view  of 
forefeen  holinefs,  the  fmner  is  regenerated,  and 
confequent  upon  his  regeneration,  elected,  on  con- 
dition of  his  perfeverance,  to  falvation,  is  a  plan 
which  reprefents  the  eternal  and  unchangeable 
God  absolutely  dependent,  in  his  operations,  on 
the  volitions  of  his  creatures ;  and  totally  igno- 

•  Hab.iii.  17, 1%.      f  Mat.  xvi.jS.      £  Ffa!.  cxlix.  a. 


172 

rant  of  the  future  feries  of  events  in  his  own  dch 
minions.  A  fyftem  this,  Oh  how  unworthy  the 
majefty  of  him,  who  is  King  of  Kings  and  Lord  of 
Lords  !  How  doth  it  fully  and  deprefs  the  char- 
acter of  him,  who  is  the  Most  High  ! 

But  regeneration  and  falvation  are  of  divine 
operation.  To  God  will  be  afcribed  all  the  glory 
of  the  whole  wTork  of  falvation,  in  every  ftep  of  it, 
from  firfb  to  lad  ;  to  him,  to  him  only,  and  to 
him  forever  and  ever ;  and  thus  will  the  church 
fing,  §  Not  unto  us,  0  Lord,  ?ict  unto  us,  but  unto 
thy  name  give  glory,  for  thy  mercy,  and  for  thy 
truth's  fake, 

3.  The  doctrine  of  election  is  very  profitable, 
becaufe  it  has  a  tendency  to  j5romote  morality. 
It  is  calculated  to  difpofe  the  minds  of  people  to 
ferioufnefs  and  fobriety. 

Some  there  are,  either  fo  grofsly  ignorant  or^ 
elfe  have  hearts  fo  fixed  in  enmity  againfl  God 
and  revealed  truth,  that  they  boldly  deny  the  doc- 
trine of  election.  To  fuch,  no  reply  will  here  be 
made.  They  are  requefted,  however,  to  read  the 
Bible  through,  once,  with  an  honeft  and  candid 
heart. 

Others  admit  this  to  be  a  revealed  doctrine, 
and  that  it  belongs  to  the  chriftian  fyftem  of  doc- 
trines ;  but  yet  urge  that  it  is  not  profitable  for 
inftruclion  in  righteoufnefs.  It  is  attended  with 
dangerous  confequences :  it  leads  to  carelerTnefs 
and  immorality.  Such  objectors  may  attend  tp 
the  following  replies. 

1.  How  can  this  objection  be  reconciled  with 
the  infinite  wifdom  of  the  author  of  revelation  ? 
Has  an  infinitely  wife  and  good  being  made  a  rev- 
elation, folely  for  us,  a  part  of  which  is  not  profit- 
able for  our  inftruction  ?    Has  God  revealed  to 

§  Pfa!.cxv.  x, 


'73 

■  .n>  —  * 

man  things,  which,  in  themfelves,  are  of  danger* 
ous  tendency — which  tend  to  corrupt  his  mind 
and  morals  ?  Here,  then,  is  a  truth,  a  truth  re- 
vealed by  God,  mod  abundantly ;  revealed  to 
men  in  particular  :  and  yet  this  truth  has  no  in* 
ftruclion  in  it  for  mankind.  Not  only  fo,  but  it 
is  a  truth  attended  with  the  moft  dangerous  con- 
fequences.  Alas !  How  abfurdly  will  men  talk, 
to  gratify  their  wicked  hearts  ?  1  hey  would  rath- 
er give  up  their  Bibles ;  yea,  would  rather  give 
up  their  God,  and  charge  him  foolifhly,  than 
part  with  their  proud,  felfifh,  wicked,  hearts. 
Let  fuch  an  objection  never  be  thought  of  more, 
except  to  repent  of  it. 

2.  If  this  doctrine  may  not  be  urged,  becaufe  the 
wicked  make  a  bad  ufe  of  it,  it  follows  that  no  doc- 
trine in  natural  or  revealed  religion,  may  be  urged > 
becaufe  a  bad  ufe  may  be  made  of  any  doctrine ; 
and,  probably,   all   the   doctrines  of  truth  have 
been  improved,  often,  to  the  worft  of  purpofes. 
If  no  truth  may  be  difcourfed  upon,  but  fuch  as 
it  is  impomble  for  the  wicked  heart  to  abufe,   it 
follows  that  no  one  truth,  in  the  whole  compafs 
of  divine  revelation,  may  be  a  fubjectof  difcourfe. 
On  the  fame  ground,  we  may  argue,  that  becaufe 
fome  make  a  bad   ufe  of  knowledge  in  general, 
therefore  it  is   dangerous    and    wrong  to  dirTufe 
knowledge  in    general.      A    moft    inconclufive 
mode  of  reafoning  !  By  reafoning  in  this  manner, 
men  fhew  their  weaknefs  and  inconfiftency,   as 
much  as  if  they  mould  reafon  thus  :  People  in 
fome  inftances,  have  made  a  bad  ufe  of  light :  it 
is  beft,  therefore,  that  the  fun  fhould  never  fhine. 
People  fometimes  drown  themfelves  :  it   is  beft, 
therefore,  that  there  fhould  be  no  water.     Some 
people  are  gluttonous  :  it  is,  therefore,  beft  that 
there  fhould  be  no  food.     Men  would  be  afhamed 
to  reafon  thus,  about  thefe  things ;  and  afhamed 


174 

they  ought  to  be,  when  they  argue  againft 
fpreading,  and  vindicating  the  doclrines  of  grace, 
becaufe  fome  men  improve  them  to  bad  purpofes. 

3.  The  moft  virtuous,  humble  and  inoffenfive 
characters  among  mankind  have  been  thofe  who 
believed  the  doclrines  of  divine  fupremacy.  The 
prophets,  who  were  called  holy  men  of  God^  be- 
lieved and  taught  thefe  doctrines.  Jefus  Chrift, 
who  was  hoIy9  harmlefs,  undefiled,  feparate  from 
finners^  believed  and  taught  them.  The  fame 
was  the  belief  and  inftruction  of  the  Apoftles. — 
Were  they  men  of  libertine  principles,  and  im- 
moral lives  ?  The  contrary  is  evident :  the  doc- 
trine of  election  had  no  fuch  effect  on  them. — 
With  refpect  to  Paul,  in  particular,  the  reader 
may  judge,  at  what  time  his  character  appeared 
moft  odious  ;  whether  before,  or  after  his  belief 
of  thefe  doclrines  :  when  he  was  haling  men  and 
women ^  and  committing  them  to  prifon,  or  when  he 
believed  and  taught,  that  God  hath  mercy  on  whom 
he  will  have  mercy ,  and  companion  on  whom  he  will 
have  compajjton.  This  Apoftlc  plainly  teftified, 
not  only  by  his  own  conduct,  but  in  writing,  that 
the  doctrines  of  grace  do  not  favour  libertinifm, 
or,  in  the  lead  degree,  promote  immorality,  but 
the  reverfe,  *  For  the  grace  ef  God  that  bringeth 
falvation  hath  appeared  unto  all  ??ien,  teaching  us 
that,  denying  ungodlinefs  and  worldly  hifts,  we  Iboidd 
live  foberly,  righteou/ly,  and  godly ,  in  this  prefent 
world.  This  is  the  genuine  influence  of  the 
doclrines  of  grace,  as  well  as  the  effect  of  the 
exercifes  of  the  grace  of  God,  in  the  converfion  of 
finners. 

IX.  In  the  view  of  human  depravity,  as  ftated 
in  this  difcourfe,  we  learn  that  it  is  confident  for 
God  to  require  of  unregenerate  finners  the  imme- 
diate practice  of  duty. 

•   Tit.  ii.  11,  12- 


l75 

As  long  as  finners  are  under  the  power  of  the 
carnal  mind,  they  are  wholly  inimical  to  God  : 
but  their  fupreme  hatred  to  God  doth  not  releafe 
them  from  obligation  to  love  him  fupremcly. — 
If  it  did,  the  very  idea  of  moral  obligation  would 
be  annihilated.  Thole  who  are  public  inftruc- 
tors  in  religion,  muft  defcribe  the  human  charac- 
ter, according  to  fcripture  reprefentation :  and 
having  done  this,  they  mud  urge  and  direct  fin^- 
ners,  even  in  a  view  and  confederation  of  the 
wickednefs  of  their  hearts  to  immediate  repen- 
tance, and  immediate  compliance  with  the  divine 
precepts.  Sinners  mud  be  treated  as  moral 
agents. 

Bur  fome,  perhaps,  will  reply,  that  this  is  in- 
confiftent.  To  tell  unregenerate  finners  that  they 
are  fpiritually  dead,  and  yet  call  upon  them  to  re- 
pent and  believe,  and  immediately  become  fpirit- 
ually alive  ;  to  tell  them  that  they  hate  God  per- 
feclly,and  yet  that  they  ought,  immediately  to  love 
God  with  all  the  heart ;  to  tell  them  that  they  can- 
not come  to  (Thrift,  except  the  Father  draw  them  > 
and  yet  that  they  mult  come,  immediately,  rnuft: 
come  or  be  damned,  is  faid  to  be  very  inconfift- 
ent.     To  which  we  reply, 

i.  When  the  miniiiers  of  Chrift  treat  finners 
in  this  manner,  they  exactly  imitate  the  exampLe 
of  Jefus  Chrift. 

Jesus  Christ,  when  preaching  to  fanners,  faid , 
*  No  man  can  come  to  me,  except  the  Father  which 
hath  J ent  me  draw  him.  We  cannot  believe,  un- 
lefs  we  are  the  fubjects  of  fpecial  grace.  Yc*  the 
fame  divine  teacher  urges  the  obligation  to  be- 
lieve ;  and  calls  upon  finners  to  come  to  him  im- 
mediately. |  In  the  lafi  day,  that  great  day  of  the 
feaft>  Jefus  flood  and  cried,  faying,  if  any  man  thirfi, 

%  John  Yi.  44,  f  Jchnvii.  37. 


176 


let  him  come  unto  me  and  drink.  The  impenitent 
fmner  is  called  upon  by  God  to  repent.  \  Repent, 
and  turn  yeurf elves  from  all  your  tranfgrejfions  ;  fo 
iniquity  Jh all  not  be  your  ruin.  Cajl  away  from  you 
all  your  tranfgrejfions ,  whereby  ye  have  trangrcffed, 
and  make  you  a  new  heart  and  a  new  fpirit  ;  for 
why  will  ye  die  ?  §  Let  the  wicked forfake  his  way, 
and  the  unrighteous  man  his  thoughts  ;  and  let  him 
return  unto  the  Lord,  arid  he  will  have  mercy  upon 
him,  and  unto  our  God%for  he  will  abundantly  par- 
don. God  now  commandeth  all  men,  every  where, 
to  repent  ;  and  his  fir  ft  commandment,  addrefied 
to  all  men,  confequently  to  Tinners,  is  ;  Thou  fhali 
love  the  Lord  thy  God,  with  all  thine  heart. 

Passages  of  fcripture  to  this  purpofe,  in  which 
God  requires  of  Tinners  immediate  penitence  and 
holinefs  are  almoft  numberlefs*  Thofe  faithful 
minifters,  therefore,  who  direct  and  urge  Tinners 
to  repent  and  believe,  to  love  and  obey  God,  im- 
mediately, are  imitators  of  that  mode  of  inftruct- 
ion  which  is  found  in  the  word  of  God.  They 
give  the  fame  directions  which  God  gives,  and  to 
perfons  of  the  fame  character.  Say  not,  there- 
fore, that  it  is  inconfiftent,  to  urge  unregenerate 
Tinners  to  the  practice  of  virtue  immediately. 

2.  Rightly  to  underltand  how  to  treat  thofe 
who  are  under  the  power  of  fpiritual  death,  it  is 
neceflary  to  underltand  in  what  that  death  con- 
Tiits.  Spiritual  death  conTilts  in  fomething,  for 
which,  we  are  either  blameworthy  or  not  blame- 
worthy. If  we  be  not  blameworthy  for  being  in 
a  ltate  of  fpiritual  death,  we  are  not  blameworthy 
for  any  of  the  fruits  and  effects  of  fuch  a  flare. 
The  innumerable  Tins,  which  are  acted  out  againft 
God  and  man,  are  nothing  more  than  different 
operations  and  fruits  of  that  fame  temper  of  heart, 

X  Ezck.  xviii.  30,  31.         §  Ifai.  lv.  7. 


i77 


in  which  human  depravity,  or  fpiritual  death  con- 
fiftj.  So  that,  if  we  be  not  blameworthy  for  that, 
in  which  fpiritual  death  confifts,  it  follows,  that 
none  of  thofe  actions  which  men  call  crimes  de- 
ferve  this  odious  epithet — men  cannot  do  an  act 
which  is  fmful— no  one  can  be  juftly  blamed,  let 
him  do  what  he  may. 

But  God,  in  his  word,  reprefents  the  charac- 
ter of  unregenerate  finners  to  be  exceedingly  vile 
and  criminal,  becaufeit  is  altogether  fmful.  This 
is  an  evidence  that  human  depravity,  or  fpiritual 
death  confifxs  in  fomethmg,  for  which  man  is 
wholly  blameworthy. 

All  virtue,  or  holinefs,  is  fummed  up  in  love 
to  God  ;  all  vice,  or  fin,  in  felfiiTmcfs,  or  hatred 
to  God.  Love  and  hatred  are  acts  of  the  will. 
An  act,  or  exercife  of  oppofition  to  God  is  as 
truly  an  act  of  choice,  or  inclination  of  the  will ; 
as  an  act  or  exercife  of  fuprerne  love  to  God  is 
an  act  of  choice,  or  inclination  of  the  will.  Every 
exercife  of  love  to  God  is  a  voluntary  act  of  the 
creature  who  loves  ;  and  every  exercife  of  hatred 
to  God  is  a  voluntary  act  of  the  creature  who 
hates  :  and  by  thefe  voluntary  exercifes,  moral 
beings  form  their  moral  character.  Wherever 
fuprerne  regard  to  God  exifts,  there  exifts  a  holy 
character  ;  and  wherever  fuprerne  regard  to  felf 
exifts,  there  exifts  a  fmful  character.  In  what- 
ever perfon  gracious  affections  exiit,  they  are  the 
perfon's  own  affections  ;  and,  in  whatever  perfon 
felfifh  affections  exift,  they  are  the  perfon' s  own 
affections.  By  this,  it  appears  that  the  character 
of  every  perfon  is  according  to  the  temper  of  his 
heart ;  and  his  conduct  is  good  or  bad,  praife- 
worthy  or  blameworthy,  as  the  temper  of  his 
heart  is.     *  A  good  man^  out  of  the  good  treafure  of 

*  Luke  vi.45. 

z 


i;8 

his  heart,  bringeth  forth  thai  which  is  good  ;  and 
an  evil  man,  out  of  the  evil  treafure  of  his  heart, 
bringeth  forth  that  which  is  evil :  for  of  the  abun- 
dance of  the  heart,  his  mouth  fpeaketb. 

If,  therefore,  mankind  form  a  chara&er  by 
mental  exercife,  if  the  voluntary  choice  or  exer- 
cife of  heart  which  takes  place  be  the  perfon's  own 
choice  or  exercife,  hence  will  appear  the  proprie- 
ty of  God's  commanding  finners,  in  his  word, 
and  by  his  minifters,  immediately  to  repent,  to 
believe,  to  be  obedient  and  holy.  The  reafon  is 
becaufe  fpiritual  death  confifts  in  voluntary  exer- 
cife or  choice — in  prefent  oppofition  of  heart  to 
God.  Nor  is  there  any  thing,  but  only  prefent, 
heart  oppofition,  which  lies  in  the  way  of  the  fin- 
ner's  exercifing  repentance  towards  God,  and  faith 
towards  our  Lord  Jefus  Chri/l.  *  And  ye  will 
not  come  unto  me  that  ye  might  have  life*  This 
being  the  only  obflacle,  if  finners  mould  be 
finally  damned,  their  fpiritual  death,  their  oppo- 
fition of  heart  to  God,  will  be  the  caufe  of  their 
damnation.  It  is  this  onlv  which  will  merit  it. 
The  Tinner  is,  therefore,  under  obligation  to  ceafe 
from  his  enmity,  and  to  love  God  with  all  his 
heart.  He  is  under  obligation  to  do  this  imme- 
diately, on  pain  of  damnation. 

Consequently,  when  the  preachers  of  the 
golpel  invite,  direct,  urge,  and,  in  the  name  of 
the  Lord,  command,  finners,  who  are  fpiritually 
dead,  immediately,  to  be  reconciled  to  God,  im- 
mediately, to  repent  and  believe,  immediately,  to 
become  holv  in  heart  and  life  ;  thev  are  not 
only  iuitified  by  the  divine  example  ;  by  the  ex- 
ample ofChrift  and  the  Apoftles ;  but  they  evi- 
dently acl  confidently,  f  0 ye  dry  bones,  hearth? 
word  of  the  Lord, 

*  John  v.  4g.  f  Elick.  xxxvii.  4. 


x79 

X.  Christians   are  taught   from  a  view   of 
this  fubjeft,  the  propriety  of  being  humble. 

As  the  following  obfervations  refpect  immedi- 
ately, thofe  who  have  tafted  andfeen  that  the  Lord 
is  gracious )  it  is  hoped  that  no  objection  will  lie 
againft  them,  in  the  minds  of  unregeneratefmners. 
Chriflians,  from  a  view  of  the  doctrines  of  grace, 
from  a  fenfe  of  what  they  have  been,  and  have 
experienced,  live  in  the  exercife  of  contrition  and 
brokennefs  of  heart.  They  feel  the  fuitablenefs  of 
fuch  a  temper.  *  For  who  maketh  thee  to  differ 
(diflinguifheth  thee) /ram  another  ?  or  what  haft 
thou  that  thou  didft  not  receive  ?  Now  if  thou  didft 
receive  it,  why  doft  thou  glory  as  if  thou  had  ft  not 
received  it  ?  Here  the  Apoftle  urges  the  propriety 
of  humblenefs  of  mind,  in  chriftians,  from  the 
confideration  of  the  mere  grace  of  God,  by  which 
they  have  been  made  to  differ  from  others.  God 
maketh  you  (chriftians)  to  differ :  therefore, 
glory  not,  but  be  humble.  You  were,  once,  in  a 
flate  of  abfolute  dependence  on  God,  for  regen- 
erating grace.  [I  It  is  not  of  him  that  willeth  nor  of 
him  that  runneth  ;  but  of  God  that  Jheweth  mercy. 
You  have  been  the  fubje&s  of  the  fpecial  grace  of 
God,  by  which  you  are  raifed  from  fpiritual  death 
to  fpiritual  life.  Review  this  manifeftation  of 
fovereign  grace,  and  be  humble.  You  are,  even 
now,  absolutely  dependent  on  God,  for  preferva- 
tion  in  a  flate  of  grace,  f  For  it  is  God  who 
worketh  in  you,  both  to  will  and  to  do,  of  his  good 
pleafure.  You  are  as  dependent  on  efHcacious 
grace  to  preferve  you  in  a  (late  of  holinefs,  as 
you  were  to  form  you  to  a  flate  of  holinefs.  Your 
perfeverance  is  a  fruit  of  divine  operation.  {  0 
Lord,  I  know  thai  the  way  of  man  is  not  in  himfelf 
it  is  not  in  man  that   walketh  io  direcl  his  Heps. 

*  i  Cor.  iv.  7.    j]  Rom.ix.  x6.     +  Phil.  ii.  rj.    t- J^r«  x.  23. 


i8o 


f  Not  thai  we  are  fitfficient  of  ourf elves — but  our 
Jufficiency  is  of  God*  Confider  your  weaknefs,  and 
the  preferving  power  of  God,  and  be  humble. 

Consider  further,  that  you  are  yet  finning, 
conftantly  finning  againfl  God.  \  There  is  no 
man  that  finneth  not.  §  There  is  not  a  juft  man 
upon  earth  that  doth  good  and  finneth  not.  And 
you  fin  againft  peculiar  light  and  love  :  your 
criminality  is,  therefore,  exceedingly  aggravated. 
In  view  of  your  prefent  aftonifhing  wickednefs, 
how  fuirable  that  you  be  humble  and  contrite  ! 
Bleffed  are  the  poor  infpirit,for  theirs  is  the  king- 
dom of  heaven.  And  when  you  come  into  full 
poileflion  of  the  inheritance  of  the  faints  in  light, 
and  receive  your  crown  of  righteoufnefs,  among 
the  redeemed  in  glory,  you  will  feel,  that  all  the 
honour,  to  which  you  are  advanced,  all  the  glory 
and  happinefs,  in  which  you  participate,  is  a  gift 
of  God  through  Jefus  Chrift.  /  give  unto  them 
eternal  life.  There,  in  token  of  deep  humility  and 
reverence,  you  will  caft  your  crowns  before  the 
throne  :  |  and,  in  concert  with  the  ten  thoufand 
times  ten  thoufand ',  and  thoufands  of  thoufandsy  you 
will  fay,  with  a  loud  voice,  Worthy  is  the  Lamb  thai 
wasflain  to  receive  power,  and  riches,  and  wifdom, 
andfilrength,  and  honour,  and  glory,  and  bleffing. 

You  will  always  feel  humble,  in  a  view  of  your 
own  unworthinefs,  and  of  the  power  and  triumph 
of  divine,  fovereign,  rich  mercy,  difplayed  towards 
you,  not  according  to  your  works,  but  according  to 
God's  own  purpofe  and  grace  which  was  given  you, 
in  Chrifil  Jefus,  before  the  world  began. 

XL  We  have  abundant  reafon  to  rejoice,  that 
all  creatures,  and  all  events,  are  wholly  at  the  dif- 
pofal,  and  under  the  government  of  God. 

f  a  Cor.  iii.5.  X1  Kings  viii.46. 

$  Eccl.vii.  30.  H  Rev.iv.  10. 


i8i 

When  we  look  round  this  world,  and  behold 
the  wickednefs  which  reigns  in  it ;  when  we  be- 
hold the  triumphs  of  grace,  in  the  kingdom  of 
grace  ;  when  we  confider  the  vaft  number  of 
creatures,  all  under  the  divine  government,  all 
fubfervient  to  the  glory  of  God  and  the  general 
good  ;  when  we  contemplate  the  almofl  infinite 
number  and  variety  of  events  in  the  univerfe, 
conftantly  taking  place,  by  all  which  the  infinitely 
holy,  wife,  and  powerful  Jehovah  is  effecting 
his  own  purpofes,  and  accomplifhing  his  molt  per- 
fect plan  of  government  ;  we  difcover  the  mofl 
ample  ground  of  joy.  It  is  matter  of  univerfal 
joy,  that  the  Lord  God  omnipotent  reigneth.  *  The 
Lord  reigneth,  let  the  earth  rejoice,  let  the  multitude 
ofi/Jes  be  glad  thereof.  A  being  of  infinite  power, 
infinite  wifdom,  infinite  goodnefs,  and  infinite  pa- 
tience, is  at  the  head  of  the  fyftem,  and  governs 
all  things,  without  control. 

That  the  plan  he  hath  laid  is  infinitely  wife  and 
benevolent,  and  the  execution  of  it,  in  all  its 
parts,  infallible,  we  may  have  affurance.  He,  who 
fitteth  on  the  throne  of  the  univerfe,  hath  ail 
creatures  and  all  events  at  his  difpofal ;  and  he 
can,  and  doth,  make  ufe  of  angels,  men,  and 
devils,  fin  and  holinefs,  mercies  and  judgments, 
to  effect  his  benevolent  purpofes,  to  fecure  and 
promote  the  goud  of  the  great  whole.  So  that 
whatever  may  be  our  final  flate  of  exiftence,  hap- 
py or  miferable  ;  wherever  it  may  be,  in  heaven, 
or  in  hell ;  whoever  mould  be  faved,  or  whoever 
ihould  be  damned,  yet  the  angels,  men  and  dev- 
ils ;  all  holy,  and  all  unholy  beings,  in  the  realms 
of  glory,  in  this  world,  or  in  the  doleful  fliades  of 
hell;  all,  all  the  fyftem  of  intelligences  will  have 
reafon,  and  will  be  under  infinite  obligation,  in 

*  Pfalm  xcvii.  r. 


1 8 


time,  and  in  eternity,  to  rejoice  in  the  reign  of 
Jshovah.  They  will  have  reafon,  and  be  under 
obligation  to  rejoice  in  the  language  of  the  heav- 
enly choir,  j-  Thou  art  worthy,  0  Lord,  to  receive 
glory,  and  honour,  and  power  ;  for  thou  hajl  crea- 
ted all  things,  and  for  thy  p  leaf ure  they  are  and  wers 
created.     Amen.     Hallelujah. 

f  Rev.  iv.  ii. 


The  Doclrine  of  Divine  Sovereignty ,  a  Motive  t§ 

Morality  ; 


Illuftrated  in  a  SERMON,  by  JACOB  C ATLIN, 
A.  M.  Paftor  of  the  firft  Church  of  Chrift  in 
New-Marlborough,  State  of  Majfachufetts. 


psalm    xxxiii.  8,  9,  10,  n. 

Let  all  the  earth  fear  the  Lord  ;  let  all  the  inhab- 
itants of  the  world ft  and  in  awe  of  him.  For  he 
fpake  and  it  was  dene,  he  commanded  and  it  flood 
fafi.  The  Lord  bringeth  the  courfel  of  the  hea- 
then to  nought  ;  he  maketh  the  devices  of  the  peo- 
ple of  none  effecl.  The  counfel  of  the  Lord  ft  and- 
eth  forever  ;  the  thoughts  of  his  heart  to  all  gen* 
erations. 

THESE  words  exprefs  a  folemn  exhortation 
to  moralitVj  and  a  motive  to  enforce  the 
exhortation.  The  text  is  addrefled  to  mankind 
of  every  character  and  defcription  :  to  the  aged 
and  youth,  learned  and  unlearned,  virtuous  and 
vicious — to  all  the  earth,  and  all  the  inhabitants  of 
the  world. 

It  is,  alfo,  worthy  of  obfervation,  that  the  ex- 
hortation has  refpect  to  moral  virtue  in  general. 
The  fear  of  the  Lord  is  a  phrafe  in  the  facred  fcrip- 
tures,  defigned,  emphatically,  to  exprsfs  a  dutiful 


1 84 

temper.  Job  xxviii.  28.  The  fear  of  the  Lord9 
that  is  wifdom.  By  wifdom,  we  are  to  underftand 
moral  virtue.  Pfal.  cxlvii.  11.  The  Lord  taketh 
pleafure  in  them  that  fear  him.  But  he  taketh 
pleafure  in  thofe,  only,  who  love  him  and  keep  his 
commandments.  Prov.  xvi.  16.  By  the  fear  of 
the  Lord,  men  depart  from  evil.  The  fummary  of 
that  vile  character,  predicated  of  both  Jews  and 
Gentiles,  by  the  Apoftle,  is,  Rom.  iii.  18.  There 
is  no  fear  of  God  before  their  eyes.  From  this  view 
of  the  fcriptures,  it  appears,  that  the  fear  of  the 
Lord  implies  moral  virtue  in  general. 

To  Jiand  in  awe  of  God  implies  the  fame. 
Hence  the  exhortation  of  the  Pfalmift,  Jiand  in 
awe,  and  fin  not. 

The  argument,  or  motive,  to  enforce  the  ex- 
hortation in  the  text,  is   the  abfolute  fovereignty 
of  God.     For  hefpake  and  it  was  done — the  coun- 
J "el  of  the  LoRDfiandeth  forever. 

The  words  of  the  text  clearly  fuggefl  the  fol- 
lowing doctrinal  proposition. 

A  confederation  of  the  abfolute  fovereignty  of  God 
is  a  proper  motive  to  moral  virtue. 

This  is  a  truth,  which,  at  the  prefent  day,  de- 
mands peculiar  attention — a  truth,  by  many,  vio- 
lently oppofed  ;  and  the  popular  objection  againfl 
the  vindication  or  belief  of  the  do&rine  of  divine 
fovereignty  is,  that  it  faps  the  foundation  of  mo- 
rality, and  tends  to  promote  licentioufnefs. 

In  order,  therefore,  to  difcufs,  with  clezrnefs, 
the  fubject  before  us,  I  propofe  to  attend  to  the 
ideas  of  divine  fovereignty  which  are  exprefjed  in 
the  text — then  to  thole  which  are  implied  in  the 
text — then  to  illuftrate  and  prove  the  doctrinal 
proportion,  as  above  dated. 

The  ideas  of  divine  fovereignty,  which  are  ex- 
preJJ'ed  in  the  text,  are  very  intelligible.  Hefpake 
and  it  was  done,  he  commanded,  and  it  flood  fafl. 


lis 

Speaking  and  commanding,  here,  imply  nothing 
more  than  an  exercife  of  will  or  choice :  and 
nothing,  more  efficacious  than  this,  is  neceffary 
in  God,  to  produce  any  effect,  which  is,  in  the 
nature  of  things,  poffible.  It  was  thus  that  the 
Lord  produced  the  light,  the  firmament,  and  all 
things  in  the  material  creation. 

As  we  proceed  in  the  text,  we  find  the  effica- 
cious and  commanding  effort  of  the  divine  will  to 
have  a  large  extent.  The  Lord  bringeth  the  court- 
fel  of  the  heathen  to  nought,  he  maketh  the  devices 
of  the  people  of  none  effect.  The  counfel  of  the  Lord 
fiandeth  forever,  the  thoughts  of  his  heart  to  all  gen- 
erations. This  part  of  our  text  clearly  expreffes 
the  liability  of  God's  counfel,  and  the  unfailing 
efficacy  of  the  thoughts,  or  purpofes,  of  his  heart. 
By  the  counfel  of  the  Lord,  and  the  thoughts  of 
his  heart,  are  evidently  meant  his  defigns,  purpo- 
fes, or  decrees.  Thefe  (land  forever  ;  and,  in- 
variably fruftrate,  bring  to  nought,  and  confound 
all  the  oppofmg  defigns  and  purpofes  of  his  ene- 
mies. It  is,  therefore,  clearly  expreffed  in  the 
text,  that,  as  far  as  God's  counfel,  purpofes,  or 
decrees  extend,  fo  far,  they  are  efficacious,  and 
liable  to  no  embarraffment. 

We  now  proceed  to  enquire  what  ideas  of  di- 
vine fovereignty  are  implied  in  the  text  ?  And,  in 
anfwer  to  this,  we  may  obferve,  that  it  would  be 
impoffible  for  us  to  conceive  how  God  could  be 
a  fevereign,  in  the  fenfe  expreffed  in  the  text,  un- 
lefs  we  fuppofe  that  his  counfel  and  decrees  ex- 
tend to  all  events.  If  there  be  any  event  in  the 
univerfe,  concerning  which,  God  has  no  counfel 
or  decree  ;  fuch  event  may  interfere  with  his  plan, 
and  fruftrate  fome  of  his  defigns.  If  his  enemies 
order  and  produce  fome  events,  in  oppofition  to 
his  counfel  and  decrees,  it  is,  of  courfe,  a  clear 

A  a 


i86 

cafe  that  his  eounfel  cannot  ftand  forever.  t( 
there  be  any  events,  which  are  not  comprehended 
in  the  plan  of  divine  providence,  fuch  events  will 
mod  certainly  interfere  with  it :  and  if  there  be 
an  interference  of  events  with  the  plan  of  divine 
providence,  it  will,  doubtlefs,  be  defeated  and  fub- 
verted.  But,  according  to  our  text,  The  eounfel 
of  the  Lord  Jiandeth  forever,  Confequently,  the 
eounfel  of  the  Lord,  the  fovereign  will,  or  decree 
of  God  orders  and  eftablifhes  the  whole  fyftem  of 
events  in  the  univerfe.  So  much  is  implied  in 
our  text,  refpecling  the  fovereignty  of  the  infi- 
nitely great  and  glorious  Jehovah.  If  we  pre- 
scribe any  limits  to  the  divine  government,  or 
conceive  of  any  events,  to  which  his  providence 
doth  not  extend,  we  muft  give  up  the  declarations 
in  our  text.  For  it  muft,  at  leaft,  be  a  matter  of 
great  uncertainty,  on  fuch  a  hypothefis,  whether 
the  eounfel  of  the  Lord  will  (land  forever,  and 
the  thoughts   of  his  heart  to  all  generations. 

Thus  it  appears,  that  the  words  of  our  text; 
fairly  imply  the  exercife  of  the  divine  eounfel  and 
will,  refpecling  the  exiftence  of  all  events.  The 
words,  undoubtedly,  imply  the  fame  ideas  of  di- 
vine fovereignty,  which,  in  other  paflages  of  fcrip- 
ture,  are  exprelfed  more  decifively.  One  paflage 
which  I  have  in  view  is  the  following  :  Eph.  i.  i  r. 
In  ivhom  we  have  obtained  an  inheritance ',  being  pre* 
dejlinated,  according  to  the  purpofe  of  him,  who 
worketh  all  things  after  the  eounfel  of  his  own  will* 
In  this  paffage,  it  is  plain,  that  chriftians  obtain 
an  inheritance  in  Chrift,  in  confequence  of  a  pre- 
deftination  of  God  5  and  it  is  added  that  the  fame 
God  worketh  all  things  after  the  eounfel  of  his 
own  will.  The  Apoftles  were  careful  to  keep  up 
this  idea,  when  they  mentioned  falvation  by  fove- 
reign grace.  2  Cor.  v.  17,  18.  Therefore  if  any 
man  be  in  Chrifiy  he  is  a  new  creature  j  old  things 


187 

are  paffed  away  ;  behold,  all  things  are  become  new* 
And  all  things  are  of  God.  Jefus  Chrift 
when  he  was  teaching  his  difciples  the  fear  of  the 
Lord,  as  the  Pfalmift  taught  all  mankind  in  our 
text,  urged  it  by  the  fame  motive.  He  obferved 
to  them,  that  God  ordered  the  minuted  events- 
Luke  xii.  6,  7.  Are  not  Jive  [p  arrows  fold for  two 
farthings,  and  not  one  of  them  is  forgotten  before 
God  ?  But  even  the  very  hairs  of  your  head  are  all 
numbered. 

In  the  old  Teftament  and  new,  we  are  abun- 
dantly taught,  that  God,  in  the  exercife  of  infinite 
wifdom  and  benevolence,  hath  purpofed  and  de- 
termined the  exiftence  of  all  events ;  not  even 
excepting  thofe,  which  are  attended  with  the  high- 
eft  degrees  of  wickednefs.  Jofeph  teflified,  not- 
withstanding the  wicked  conduct  of  his  brethren, 
that  it  was  God  who  fent  him  into  Egypt.  Gen, 
xlv.  7,  8.  God  fent  me  before  you,  to  preferve  you  a 
poflerity  in  the  earth,  and  to  fave  your  lives,  by  a 
great  deliverance.  So  now,  it  was  not  you  that  fent 
me  hither,  but  God.  It  was  God,  who  fent  the 
AfTyrian  to  deftroy  Jerufalem  ;  though  the  Aflyr- 
ian  was  very  criminal  in  his  conduct.  Ifai.  x.  6, 
7.  /  will  fend  him  againfl  an  hypocritical  nation — 
Howbeit,  he  meaneth  not  fo  in  his  heart.  It  was, 
by  the  determinate  counfel  and  foreknowledge  of  God, 
that  Jefus  Chrift  was  delivered,  and  taken,  by  wicked 
hands,  crucified,  andflain.  Act  ii.  23. 

In  our  text,  is  implied  an  idea  of  divine  fove.- 
reignty  as  extenfive  as  wre  find  exprefled,  in  any 
paflage  of  divine  revelation.  Eut,  to  manifeft  the 
truth  and  reafonablenefs  of  the  idea,  we  may  at- 
tend to  an  argument  from  the  divine  perfections; 
and  attempt  an  anfwer  to  the  principal  objection. 

It  is,  by  all  parties,  granted,  that  the  eternal 
Jehovah  is  infinitely  wife.  His  intellectual  wif- 
dom or   knowledge  is  boundlefs.     He  compre- 


i88 

> 

hends,  in  one  view,  all  events  in  eternity.  Heb. 
iv.  13.  All  things  are  naked  and  open  unto  the  eyes 
of  him,  with  whom  we  have  to  do.  He  compre- 
hends all pcj/ible  exiftence,  and  cannot  be  in  doubt, 
which,  among  all  poflible  fyftemscf  events,  is  beft; 
mofl  for  his  glory,  and  mofl  conducive  to  the  gen- 
eral good.  It  is,  alfo,  granted,  that  God  is  infi- 
nite in  power*  His  power  is  fuch,  that,  by  the 
mere  effort  of  his  will,  he  can  give  exiftence  to 
any  fyftem  of  events,  which  is,  in  the  nature  of 
things,  poflible.  Thefe  things  being  granted, 
nothing  more  can  benccefTary,  in  the  divine  char- 
acter, but  only  goodnefs,  to  fix,  and  render  infal- 
lible, the  whole  fyftem  of  events  in  the  univerfe. 
But,  it  is  granted  that  God  is  infinitely  good. 
Confequently  he  orders,  in  the  befl  manner,  on 
the  whole,  all  events  in  the  univerfe.  Infinite 
goodnefs  is  exercifed,  in  the  beft  poflible  defires  : 
infinite  wifdom  perceives  what  is,  all  things  con- 
fidered,  mofl  defirable :  and  infinite  power  ac- 
complifhes  whatever  is  preferred,  and  perceived 
to  be,  on  the  whole,  moll  defirabie.  Hence  ap- 
pears the  truth  and  reafonablenefs,  alfo  the  great 
defirablenefs  of  that  idea  of  divine  fovereignty, 
which  is  implied  in  our  text,  and  exprefTed  in  va- 
rious parts  of  the  holy  fcriptures  :  efpecialh  ,  as 
it  appears  to  be  the  exercife  of  felf-moved,  eter- 
nal, immutable,  infinite  goodnefs,  aided  by  infi- 
nite wifdom,  and  executed  by  infinite  power.  To 
object,  underftandingly,  to  this,  feems  to  imply  an 
objection  to  every  thing  morally  good,  and  an 
attachment  to  every  thing  morally  evil.  We  arc 
neceffitated,  however,  to  meet  an  objection. 

On  this  plan,  it  is  urged,  "  God  has  no  rea- 
fon  to  blame,  or  condemn  his  creatures  for  their 
moral  conduct;  becaufe  they  do  nothing  but 
what  he  has  determined3  in  his   eternal  counfel ; 


189 

and  fo  much  they  muft,  of  neceflity,  do  ;  for  the 
counfel  of  the  Lord  /landeth  forever  " 

This  is,  doubtlefs,  the  principal  objection  :  for 
it  is  the  only  one  noticed  by  the  Apoftle,  in  his 
treatment  of  the  doctrine  of  divine  fovereignty. 
Rom.  ix.  19.  Thou  wilt  fay  then  unto  me,  Why 
doth  he  yet  find  fault  ?  for  who  hath  refilled  his 
will?  It  appears,  from  the  Apoftle's  anfwer,  in 
the  next  words,  that  he  did  not  give  up  the  doc- 
trine alferted  ;  but  confidered  the  objector  as  op- 
pofing  the  real  character  of  God.  Nay  but,  O 
man,  who  art  thou  that  repliefl  againjl  God  ?  The 
reply  being  againft  God,  implies  that  God  is  a 
fovereign,  and  that  the  objection  is  not  merely 
againft  a  miftaken  idea  of  the  fubjecl.  The  A- 
poftle  fubjoins  a  number  of  interrogations,  ex- 
prefling  the  abfurdity  and  wickednefs  of  this 
reply  againft  God.  Shall  the  thing  formed  fay  to  him 
that  for  ?ned  it,  Why  haft  thou  made  me  thus  ?  Hath 
not  the  potter  power  over  the  clay  of  the  fame  lump, 
to  make  one  veffel  unto  honor,  and  another  unto  dijhon- 
or  ?  In  other  words  ;  hath  not  the  potter  a  right 
to  do  thus  ?  And,  from  the  interrogations,  we 
learn  that  our  criminality  confifts  not  in  our  being 
made  finners,  if  the  fact  mould  be  admitted  : 
nor  does  it  confifl  in  any  thing  elfe,  in  which  we 
are  paflive,  and  wholly  void  of  agency.  It  con- 
fifts,  wholly,  in  our  voluntary  finful  exercifes, 
after  we  are  in  exiftence.  If  the  objection  have 
any  force,  it  muft  depend  on  affirming  and  prov- 
ing, that  God  cannot  create  a  voluntary  agent, 
poffeffed  of  moral  qualities,  which  mail  be  worthy 
of  praife  or  blame  ;  or  for  which  the  agent  may 
be  a  fit  fubject  of  reward  or  puniflunent.  The 
queftion,  by  which  Paul  oppofes  the  objection, 
is,  Hath  not  the  potter  power?  Hath  not  God  as 
full  power,  and  as  good  a  right,  to  produce  a 
variety  of  moral  agents ;  as  the  potter,  to  produce 


190 

a  variety  of  earthen  veiTels.     To  infift  on  this  ob- 
jection, in  the  face  of  the  infpired    Apoftle,   is 
bold  and  arrogant — To  give  il  up,  is  mortifying 
to  the  proud  heart ;  becaufe  it  implies,  that  God 
is  incomprehenfible,  and  we  abfolutely  dependent. 
But  what  do  we  fufTer,  by  admitting  thefe  things  ? 
Is  not  the  Deity,  on  any   other  plan,    equally  in- 
comprehenfible ?  On  the   contrary,  are  we  not 
gainers  ?  and  have  we  not,  on  this  plan,  a  foun- 
dation for  comfort  and  happinefs  ?  On  this  plan, 
we  have  affurance  that  the  all-wife  and  holy  one 
reigns,  without  control.       Consequently,     that 
all  events  are  ordered,  in  the  wifefl  and  bed  man- 
ner.    The  perfect  Sovereignty  of  God,  we  have 
found  to  be  infeparably   connected  with  hit  per- 
fect goodnefs.     Consequently,   we   fee  that   his 
agency,  refpecting  the  finful  conduct  of  creatures, 
is  of  a  nature  totally  contrary  to    the  agency   of 
finners.     His  agency  is  holy,   benevolent ;  their 
agency  unholy,  malevolent.     This  important  dif- 
tinction  is  marked,  in  the  words  of  Jofeph  to  his 
brethren.     Gen.  1.  20.  As  for  you,  ye  thought  evil 
agrinjl  me  ;  but   God  meant  it  unte^good.     By  our 
Subject, therefore,  which  exhibits  the  abfolute  Sove- 
reignty of  God,  as  the  refult  and  operation  of  in- 
finite wifdom,  power,  and  goodnefs,  we  gain  light 
and  confolation  refpetting  God's  having  veflels  of 
wrath,  as  well    as  veflels  of  mercy  :   The  end  is 
good:  it  is  the  refult  of  a  plan,  laid  by   infinite 
wifdom  and  benevolence.  We,  therefore, eafily  fee 
that  objections  againft  divine  Sovereignty  are,  as 
the  Apoftle  urges,  replies  againft  God ;  and  efpe- 
cially  againft  his  infinice  goodnefs.     They  exprefs 
oppofition  to  the  exiftence  and  operation  of  infi- 
nite benevolence. 

As  to  the  interference  of  divine  Sovereignty 
with  human  liberty,  the  Apoftle  is  filent  ;  real- 
izing, as  all  candid  minds  mud  realize,  that  this 


191 

obje&ion  is  in  oppofition  to  common  fenfe,  and 
univerfal  experience.  All  that  can  be  urged, 
with  candour,  on  this  ground,  is,  that  the  ways  of 
the  Lord,  the  modes  of  his  operation,  are  incom- 
prehenfible. 

After  all,  it  is  urged,  with  great  folicitude, 
that  divine  fovereignty  is  a  very  dangerous  and 
mifchievous  doctrine.  "  It  breaks  down  the  bar- 
*c  riers  of  virtue  and  morality  ;  deftroys  all  the 
"  motives  to  ferious  exertion  in  religion  :  it 
"  opens  the  floodgates  of  licentioufnefs."  With 
a  view  to  this  popular  objection,  we  are  now  led 
to  an  examination  of  the  evidence  of  the  doctrinal 
propofuion,  from  the  text,  which  is  as  follows. 

A  confide  rat  ion  of  the  a  bf el  ute  fovereignty  of God 
is  a  proper  motive  to  moral  virtue. 

1.  "With  regard  to  the  doctrine  before  us,  let 
us  bear  in  mind  how  plainly  it  is  fuggefted  by 
our  text.  In  that,  we  find  the  fovereignty  of 
God  to  be  the  only  motive  ufed,  to  perfuade  all 
the  earth,  and  all  the  inhabitants  of  the  world  to  fear 
the  Lord,  and  to  fland  in  avje  of  him.  And  we 
have  found  evidence  that  the  fear  and  awe  of  the 
Lord,  which  are  required,  imply  moral  virtue  in 
general.  Our  text  is  not  the  only  paifage  in  fup- 
port  of  the  doctrine.  The  bible,  in  general, 
holds  up  the  idea  of  divine  fovereignty,  as  a  mo- 
tive to  godly  fear.  A  few,  out  of  many  paifages, 
are  the  following.  Eccle.  iii.  14.  /  know  that 
whatfoever  God  doth,  it  /hall  be  forever :  nothing 
can  be  put  to  it ;  nor  any  thing  taken  from  it :  and 
God  doth  it,  that  men  jhould  fear  before  him.  Job 
xxiii.  13,  14,  15,  16.  But  he  is  in  one  mind,  and 
who  can  turn  him  ?  And  what  his  foul  defireth, 
even  that  he  doth.  For  he  performeth  the  thing  that 
is  appointed  for  me  ;  and  many  fuch  things  are  with 
him.  Therefore  I  am  troubled  at  his  prefence  ; 
when  I  conftder,  I  am  afraid  of  him.     For  God  ma- 


*9 


keth  my  heart /eft;  and  the  Almighty  iroubleth  me. 
It  is  worthy  of  fpecial  notice  that  Job's  view  of 
the  abfolute  fovereignty  of  God  was  a  mean  of 
fofteninghis  heart,  and  of  exciting  in  him  godly 
fear.  Had  he  difbelieved  the  doctrine  of  divine 
fovereignty,  and  viewed  his  afflictions  as  the  ef- 
fects of  chance,  or  of  fome  uncontroled,  finite  a- 
gency  ;  he  might  have  been  full  of  terror  and 
defpair  ;  but  fuch  a  view  of  things  would  have  had 
no  tendency  to  produce  that  reverence  and  fear 
of  God,  which  is  properly  denominated/^///*^/}  of 
heart.  ISutfcftnefs  of  heart  is  peculiarly  expreflive 
of  moral  virtue.  Ezek.  xxxvi.  26.  This,  being 
the  natural  effect  of  a  confideration  of  the  abfo- 
lute  fovereignty  of  God,  gives  fupport  to  our 
doctrine. 

The  pfalms  of  David,  could  we  be  indulged  in 
a  lengthy  detail,  would  afford  abundant  teftimony 
of  its  truth.  Only  for  a  fpecimen,  attend  to 
Pfalm  xcvi.  9,  1  o.  0  worjhip  the  Lord  in  the  beau- 
ty of  holinefs  :  fear  before  him,  all  the  earth.  Say 
among  the  heathen  that  the  Lord  reigneth  :  the  world 
alfo  Jhall  be  eJlabUJJoed,  that  it  Jhall  not  be  moved. 
The  purport  of  the  paflage  is  plainly  this ;  beware 
of  fuppreiling  this  important  and  falutary  truth, 
that  the  Lord  reigneth  :  but  fay  and  teflify  it  a- 
mong  the  heathen,  among  ail  forts  of  people,  to  ex- 
cite in  them,  a  proper  reverence  and  fear  of  God. 
Maintain  it,  as  an  interefting  truth,  againfl  allop- 
pofition,  that  the  Lord  is  fo  abfolute  that  the 
world,  even  the  whole  univerfe,  {hall  be  eflablifh- 
ed — a  certain  fyftem  of  events,  chofen  by  the  in- 
finitely wife  and  holy  one,  fhall  be  accomplished; 
and  mail  terminate  in  the  richefl  difplays  of  the 
divine  perfections  ;  as  well  as  in  the  highefl  feli- 
city of  the  righteous,  and  mifery  of  the  wicked. 
In  the  view,  and  by  the  ftrength  of  this  motive, 
exhort  all  men  to  worfhip  the  Lord  in  the  beauty 


193 

of  holinefs  ;  and  all  the  earth  io  fear  before  him. 
If,  to  worfhip  the  Lord  in  the  beauty  of  holinefs, 
and  to  fear  before  him,  can  be  admitted  in  the  lift 
of  moral  virtues,  then  it  is  clear,  from  the  laft 
mentioned  paffage,  that  a  conftderation  of  the  abfo- 
lute  fovereignty  of  God  is  &  proper  motive  to  moral 
virtue. 

The  laft  chapter  of  Habakkuk  affords  a  moft 
folemn,  and  fublime  witnefs  of  the  truth  of  our 
doctrine;  but  palling  over,  at  prefent,  all  that  is 
further  faid  in  the  Old  Teftament>  we  may  con- 
clude the  quotation  of  parallels  to  our  text,  with 
one  paffage  from  the  epiflle  to  the  Philipians,  ii. 
12,  13.  Work  out  your  cwn  falvation  with  fear  and 
trembling.  This  is  a  moral  precept.  The  mo- 
tive follows.  For,  it  is  God  which  worketh  in  you, 
both  to  will  and  to  do,  of  his  good  pleafure.  Here, 
as  plainly  as  in  our  text,  that  fear  of  God,  which 
is  the  eflence  of  virtue,  and  is  effential  to  falva- 
tion, is  urged,  by  a  confederation  of  the  abfolute 
fovereignty  of  God.  Thus  it  appears  to  be  a  very 
clear  and  common  fentiment,  in  the  Bible,  that 
the  doctrine  of  divine  fovereignty  has  a  tendency 
to  excite  that  fear  of  God  which  is  the  fum  and 
fubftance  of  true  moral  virtue* 

In  connection  with  fcripture  teftimony,  we 
may  appeal  to  that  of  common  fenfe  and  obferva- 
tion,  to  fupport  the  point  under  confederation. 
Common  fenfe  declares,  that  pride  and  haughti- 
nefs  are  directly  oppofed,  by  the  doctrine  of  di- 
vine fovereignty.  Confequently,  the  tendency 
of  it  is  to  produce  meeknefs,  humility,  and  godly 
fear.  The  teftimony  of  univerfal  obfervation  is, 
that  men  of  the  proudeft  feelings  are  moft  liable 
to  break  but  in  oppofition  to  this  doctrine.  They 
claim  it  as  their  prerogative  to  comprehend  the 
divine  government :  or,  at  leaft,  to  difbelieve  and 

Bb 


194 

oppofe  every  doctiine  which  is  incomprehenfible, 
by  their  own  understandings.  Hold  up,  to  fuch 
people,  demonftraticn  of  the  abfolute  fovereignty 
of  God,  and  of  its  confiitency  with  their  own 
moral  agency,  liberty,  and  accountablenefs  ;  and 
the  tendency  is,  to  confound  their  pride,  and  to 
make  them  fear  and  tremble  before  the  eternal 
Majefty.  It  is,  in  fact,  by  a  difplay  of  God's  fove- 
reignty, and  the  glory  of  his  majefty,  that  The  lof- 
ty looks  of  man  Jkall  be  humbled,  and  thehaughtinefs 
of  men  J  hall  be  bowed  down,  and  the  Lord  alone  jh all 
be  exalted.     Ifai.  ii.  10,  n. 

Thus  we  find,  by  an  appeal  to  common  fenfe 
and  obfervation,  that  the  doctrine  of  divine  fove- 
reignty is  a  proper  motive  to  humility  and  godly 
fear  ;  and  this  amounts  to  a  proof  of  our  doc- 
trine. 

But,  in  order  to  make  the  proof  more  clear  ; 
and,  at  the  fame  time,  to  illuftrate  the  impor- 
tance of  realizing  the  fovereignty  of  God,  allow 
me  to  add, 

2.  The  doctrine  of  divine  fovereignty  is  a 
proper  motive  to  moral  virtue  ;  becaufe,  the  moR 
important  moral  virtues  depend  on  a  belief  of  it  : 
they  are  grounded  on  it  ;  and  cannot  be  exercif- 
ed  in  a  denial  of  it.  This  is  true  as  hath  appear- 
ed refpecting  humility. 

Faith  is,  alfo,  one  of  thefe  virtues.  It  will  be 
granted,  I  fuppoie,  by  thofe  who  profefs  to  be- 
lieve in  divine  revelation,  that  we  ought  to  have  a 
lively  faith  and  confidence  in  all  the  promifes  and 
teftimonies  of  God.  Faith  appears  to  be  confid- 
ered,  in  the  fcriptures,  as  the  fummary  of  moral 
duty.  John  vi.  29.  This  is  the  work  of  God,  that 
ye  believe  on  him  whom  he  hath  Jent.  Jam.  ii.  23. 
Abraham  believed  God,  and  it  was  imputed  unto 
himfr  righteoufnefs,  and  he  was  called  the  friend 
of  God.     iieb.  xi.  1,2.  New  faith  is  the  fubflancs 


195 

■tf  things  hoped  for,  and  the  evidence  of  things  not 
pen.  Fer,  by  it,  the  elders  obtained  a  good  report. 
Finally.  He  that  believeth  /hail  be  faved,  and  he 
that  believeth  not  [h all  be  damned.  Mark  xvi.  16. 
It  is  generally  granted,  that  f^ithhas  refpect  to  the 
promifes  and  threatenings  of  God  ;  as  well  as  to 
the  character  of  Chrift,  and  the  doctrine  of  his 
atonement  But  faith,  as  it  refpects  the  promifes 
and  threatenings,  of  God,  would  be  groundlefs, 
were  it  not  for  the  abfolute  fovereignty  of  God. 
If  this  be  denied  it  could  neither  be  rationally  be- 
lieved that  the  glorious  things,  which  are  fpoken 
of  the  church  of  God,  will  have  a  complete  ac- 
complifhment ;  nor,  that  the  enemies  of  pure 
religion  will  ever  be  finally  fuppreffed,  duly 
punifhed,  and  made  fubfervient  to  the  glory  of 
God,  and  the  general  good.  The  drift  of  human 
exertions  is  oppofed  to  the  promifes  and  threat- 
enings of  God;  and  the  oppofition  appears,  of- 
ten, to  be  very  fuccefsful.  The  vaft  increafe  of 
fin  and  evil,  and  the  fuccefs  of  the  empire  of 
vvickednefs,  in  all  pad  ages,  cut  off  all  profpect  of 
that  jail  and  happy  remit  of  things,  which  is  the 
fubjeclof  the  promifes  and  threatenings  of  God, 
unlefs  we  have  recourfe  to  his  abfolute  fovereign- 
ty, in  the  difpofal  of  all  things.  It  cannot  be  ra- 
tionally believed,  and  depended  on,  that  God 
will,  accomplifh  what  he  hath  promifed,if  we  deny 
that  he  hath  any  fixed  plan  or  decree,  refpetting 
the  courfe,  and  fyflem  of  events.  We  may  in- 
deed, if  we  pleafe,^  the  fovereignty  of  God  dij play- 
ed, in  the  accomplifhment  of  many  divine  pro- 
mifes. Many  of  God's  promifes  are  accomplifhed, 
by  the  wickednefs  of  men ;  as  well  as  by  other 
means.  This  is  not  the  natural  tendency  of 
wickednefs.  Of  courfe,  the  good  effects  mufi: 
depend  on  the  fovereignty  of  God.  Thefe  dis- 
plays of  divine  fovereignty  are  ^cn  in  the  hiftorv 


of  Jofeph,  and  in  all  parts  of  Bible  hillory  j  efpe- 
cially  in  the  account  of  the  fufferings  and  death 
of  our  Lord  Jefus  Chrift.  We  often  fee  that  good 
is  brought  out  of  evil,  even  in  the  private  walks  of 
life;  but,  more  efpecially,  in  the  affairs  of  nations 
and  empires.  Few  are  fo  heterodox,  at  theprefent 
day,  but  that  they  expect  important  good  to  be 
the  confequence  of  all  the  pride  and  cruelty 
which  are  exercifed  in  the  French  Revolution.  It 
is  believed  that  God  is  about  to  make  a  marvel- 
lous accomplishment  of  his  threatenings,  and  of 
his  promifes.  But  fuch  a  faith  depends  on  the 
belief  of  the  fovereignty  of  God — that  he  #  Work- 
eth  all  things  according  t»  the  counfcl  of  his  own 
will". 

Deny  divine  fovereignty,  and  you  reject  the 
pnly  ground  of  faith  in  the  promifes  or  threat- 
enings  of  God. 

Faith,  as  it  refpects  the  character  of  Chrift5 
and  the  doctrine  of  his  atonement,  ftands  on  the 
fame  ground.  Sovereignty  is  difplayed  in  the 
plan  of  falvation  by  the  Redeemer.  Even  the 
greateft  oppofers  of  divine  fovereignty  will  hardly 
dare  affirm,  that  the  plan  of  redemption  is  a 
novelty  in  the  divine  mind — a  new  invention  to 
remedy  previous,  unavoidable  evils.  It  will  be 
granted  that  God  is  unchangeable  ;  and  the  con- 
fequence is,  that  the  work  of  redemption  is  the 
effect  of  an  eternal  plan  and  decree,  which  com- 
prehended the  apofiacy,  and  all  the  concomitant 
circumftances  of  it ;  together  with  the  atonement 
by  Chrift's  death,  and  the  whole  difpenfation  oi 
grace,  or  whatever  are  to  be  the  effects  of  the 
atonement,  in  time,  and  to  all  eternity.  Now  if 
we  exclude  the  idea  of  divine  fovereignty,  and  of 
God's  eternal  decree,  refpecting  all  things ;  it 
would  be  impoffible  that  fuch  a  character  as  the 
Redeemer,  or  fuch  a  plan  as  redemption,  mould 


i97 

have  that  exiftence  and  operation  which  the  Bi- 
ble declares  them  to  have.  Of  courfe,  there 
could  be  no  ground  of  obligation  to  believe  or 
confide  in  any  fuch  things.  No  one  could  ever 
feel  it  to  be  his  duty  to  believe,  and  trult  in  God, 
as  manifefled  by  the  Mediator,  unlefs  he  firft  em- 
brace the  doctrine  of  his  abfolute,  eternal,  immu- 
table, and  uncontrolable  fovereignty. 

As,  therefore,  faith  in  the  promifes  and  threat- 
enings  of  God,  and  in  the  doctrine  of  redemption 
by  Jefus  Chrift,  as  well  as  faith  in  all  the  divine 
teilimonies,  is  allowed  to  be  the  duty  of  man, 
and  an  eiTentiai  part  of  moral  virtue,  it  is  clear 
that  a  confederation  of  the  abfolute  fovereignty  of  God 
is  a  proper  motive  to  moral  virtue* 

In  proceeding  thus  far,  we  have  found,  that  a 
confideration  of  the  fovereignty  of  God,  is  a 
proper  motive,  and  has  a  ftrong  tendency  to  pro- 
duce, true  humility,  or  godly  fear ^  and  evangelical 
faith  :  and,  according  to  the  Bible,  the  fum  of 
true  virtue  is  comprized  in  "  Repentance  toward 
God,  which  is  humility,  and  faith  toward  our  Lord 
Jefus  Chrift r 

But  (till,  to  mow  that  we  are  under  no  mif- 
take,  refpecling  the  influence  of  this  great  and 
wonderful  doctrine,  let  it  be  obferved, 

3.  A  confideration  of  the  abfolute  fovereignty  of 
God  is  a  proper  motive  and  inducement  to  obedi- 
ence. In  order  to  feel  obligation  to  obey  the 
commands  of  God,  we  muft  be  convinced  that 
God  and  his  commands  are  holy,  juft,  and  good. 
In  the  illuftration  and  proof  of  the  fovereignty  of 
God,  under  the  firft:  proportion,  it  was  found 
that  his  goodnefs  and  fovereignty  were  infepara- 
bly  connected.  It  was  obferved,  that  the  infinite 
power,  wifdom,  and  goodnefs  of  God  would  im- 
ply his  decree  and  determination  of  every  event. 
For,  on  no  other   plan,  could  the  general  good 


it)8 

be  fecure.  If,  therefore,  God  be  infinitely  good 
or  benevolent,  he  is  an  abfolute  fovereign  ;  and 
if  his  fovereignty  be  denied,  it  implies  a  denial  of 
his  goodnefs.  A  want  of  fovereignty,  in  God, 
implies  that  he  is  unholy,  and  if  fo,  then  his  com- 
mands are  unholy.  But,  there  can  be  no  reason- 
able motive  to  yield  obedience  to  the  law  of 
God,  unlefs  he  appear  to  be  a  holy  and  good  law- 
giver. Confequently,  no  reasonable  motive  to 
yield  obedience,  unlefs  he  be  a  fovereign.  The 
motive  to  moral  virtue,  as  true  virtue  confifts  in  a 
conformity  to  the  law  of  God,  depends  upon  the 
conhderation  of  his  abfolute  fovereignty. 

But,  left  this  argument  fhould  be  rejected  as  a 
metaphyseal  quibble,  let  us  appeal  to  the  Scrip- 
tures. It  will  be  granted  that  to  hearken  unto 
God,  in  the  Bible  fenfe  of  the  words, is  to  obey  his 
commands.  But,  we  find  God  exhorting  the 
mod  vicious,  the  flow '-hearted,  to  hearken  unto 
him,  by  a  consideration  of  his  abfolute  fovereign- 
ty. Ifa.  xlvi.  9,  10,  1 1,  12.  Remember  the  former 
things  of  old,  for  J  am  God,  and  there  is  none 
eife,  I  am  God  and  there  is  none  like  me;  de- 
claring the  end  from  the  beginning,  and  from  an- 
cient times  the  things  that  are  not  yet  done,  faying, 
My  counfel  Jhall  fland,  and  I  will  do  all  my  pleaf 
ure  :  calling  a  ravenous  bird  from  the  eaft,  the  man 
that  executeth  my  plea  jure  from  a  far  country  :  yea, 
Ihavefpoken  it,  I  will  alfo  bring  tt  to  pafs  ;  I  have 
purpofed  it  ;  I  will  alfo  do  it.  Hearken  unto  me, 
ye  flout-  hearted,  that  are  far  from  righteoufnefs. 
The  excellency  of  God's  law,  or  teftimonies  ;  and 
the  obligation  to  holy  obedience,  are  inferred  from 
divine  fovereignty  in  Pfalm  xciii.  1,  2,  5.  The 
Lord  reigncth,  he  is  clothed  with  majefty,  the  Lord 
is  clothed  with  firength,  wherewith  he  hath  girded 
himfelf :  the  world,  a/jo,  is  eftahlifL  cd,  that  it  cannot 
be  moved.     Thy  throne  is  ejlabliflud  of  old  :  thou 


i99 

art  from  everlafling.     Thy  teflimonies  are  very  Jure : 
hotinefs  becometh  thine  hoife,  0  Lord, forever. 

In  the  xcvii.  Pfalm,  which  celebrates  the  fove- 
reignty  of  Jehovah,   in  the  moft  lively  manner, 
the  infpired  penman   ufes    the  following  expref- 
fions,  by  way  of  inference.  Verfe  6.   The  heavens 
declare  his  righteoufnefs,  and  all  the  people  fhalljee 
his  glory.  Verfe  12.  Rejoice  in  the  Lord,  ye  right* 
eous,  and  give  thanks  at  the  remembrance  of  his  ho- 
linefs — intimating,  that  the   righteoufnefs,  glory, 
and  holinefs  of  God  are  discovered,  in  a  peculiar 
manner,  by  his  abfolute  Sovereignty.     It  is  admit- 
ted, verfe  2,  that  clouds    and  darknefs    are  round 
about  him  :  but  yet,  from   his   abfolute  reign,  ex- 
prefied,  verfe  i,  it  is  inferred  with  a  joyful  affur- 
ance,  that,  righteoufnefs  and  judgment  are  the  habi- 
tation of  his  throne.     We,  therefore,  find  the  mo- 
tive to  obedience  urged,   with  energy.  Verfe  y. 
Confounded  be  all  they  that  ferve  graven  images^ 
that  boafl   them] elves  of  idols:  ivorjhip  himy  all  ye 
gods,  i.  e.  all  ye  angels.  Heb.  i.  6.     Thus   we  find 
that  the  Bible  holds  up  the    fovereignty  of  God 
as  the  tefl  of  his  holinefs,  and  as  a  proper  motive 
to  obedience.     This  argument  fupports  our  doc- 
trine. 

4.  Humilitt,  faith, and  obedience,  wehzve found 
to  be  virtues  which  a  confederation  of  the  abfolute 
fovereignty  of  God  hath  a  ftrong  tendency  to 
produce.  And  it  is  evident,  from  what  has  been 
faid,  that  neither  of  thefe  moral  virtues  can  beex- 
ercifed,  with  a  different  and  contrary  view  of  the 
divine  character. 

5.  Prater  is  a  duty,  which  can  be  perform- 
ed, properly,  only  in  view  of  the  fovereignty  of 
God.  If  prayer  have,  for  its  object,  an  alteration 
in  ihc  divine  plan,  it  is  a  high  and  wicked  infult 
offered  to  Jehovah.  AH,  who  pretend  to  pray, 
appear  to  be,  in  fome  meafure,  confeious  of  this. 


200 


They,  accordingly,  ufe  expreffions,  which  imply 
the  abfolute  fovereignty  of  God.  This  is  a  pre- 
emptive argument  that  prayer  would  be  ground- 
lefs,  upon  any  other  fuppofition  but  this,  that 
God  orders  all  events.  It  is,  indeed,  evidently 
abfurd  to  pray  to  any  other  but  a  fovereign  God; 
becaufe  no  other  would  be  able  to  help,  were  he 
ever  fo  well  difpofed  ;  and  the  praying  would  be 
unto  a  God  that  cannot  fave.  Ifai.  xlv.  20.  Accor- 
dingly, our  Lord,  when  he  taught  his  difciples  to 
pray,  led  them  to  the  idea  of  divine  fovereignty, 
as  the  ground  of  prayer.  He  taught  them  feveral 
petitions  :  Thy  kingdom  come.  Thy  will  be  done9 
in  earth,  as  it  is  in  heaven.  Give  us  this  day  our 
daily  bread,  and  forgive  us  our  debts,  as  we  forgive 
our  debtors  :  and  lead  us  not  into  te?nptation  ;  but 
deliver  us  from  evil. — Thus  far,  the  petitions. 
The  prayer  is  concluded,  by  dating  the  ground 
and  motive  of  prayer.  For  thine  is  the  kingdom, 
and  the  power,  and  the  glory,  forever.  Amen. 
Mat.  vi.  10,  11,  12,  13.  If  the  queftion  now  be 
afked,  what  is  the  mod  rational  motive  and  en- 
couragement to  pray  ?  The  anfwer  is  clear :  it  is 
a  consideration  of  divine  fovereignty.  But,  pray- 
er is  a  part  of  morality,  as  all  will  grant.  It  fol- 
lows, that  a  confideration  of  the  fovereignty  of 
God  is  a  proper  motive  to  moral  virtue. 

6.  A  consideration  of  the  abfolute  fove- 
reignty of  God  is  a  proper  motive  to  moral  vir- 
tue, becaufe  fovereignty  is,  in  reality,  an  effential 
part  of  the  character  of  God. 

Those,  who  have  proceeded  fo  far,  in  the  con- 
templation of  the  divme  character,  as  to  be  con- 
vinced, that  fovereignty  is  an  elfential  part,  muft, 
on  fober  and  candid  reflection,  be  fenfible,  that  a 
firm  belief  and  acquiefcence  in  it  is  effential  to 
moral  virtue.  We  cannot  glorify  God,  as  God, 
while  we  reject,  or  feel  diffatisned  with,  the  eflen- 


401 

laai  glories  of  his  character.  That  there  is  a  wide 
difference  of  fentiments,  of  feelings,  and  of  moral 
character,  between  thofe  who  cordially  believe, 
and  thofe  who  obftinately  reject,  the  doctrine  of 
divine  fovereignty,  will  be  generally  granted. 
Some,  indeed,  who  profefs  to  believe  the  doctrine^ 
but  are  bitterly  oppofed  to  the  preaching  of  it, 
will  concede  as  much  as  this.  They  will  ac- 
knowledge, that  embracing  error,  on  this  point, 
is  inconfiftent  with  real  chriflianity.  And  yet, 
fay  they,  the  abfclute  fovereignty  of  God  ought 
not  to  be  preached,  except,  perhaps,  by  implica- 
tion. It  ought  not  to  be  infilled  on,  and  demon- 
itrated.  What  an  inconfiflency  !  A  firm  belief 
and  acquiefcence,  in  this  part  of  the  divine  char- 
acter, is  elTential  to  theexiftence  of  moral  virtue, 
or  of  real  chriflianity — even  elTential  to  falvation  : 
and  yet  this  part  of  the  divine  character  ought 
not  to  come  into  view ;  or  if  it  be  fuggefted  at 
all,  it  ought  to  be  done,  by  implication,  obfcurely9 
and  fparingly  !  Other  wife,  corrupt  minds  will  be 
difturbed  ;  by  fuch,  the  doctrine  will  be  perverted, 
and  ill  confequences  to  fociety  will  inevitably  fol- 
low. The  fame  frightful  things  may  be  ur^ed 
againft  fupporting  the  doctrine  of  divine  juitice, 
purity,  holinefs>  or  the  doctrine  of  atonement,  by 
the  blood  of  Chrift.  Chrift  crucified  was,  to  the 
Jews,  a Jlvmbling  block,  and,  to  the  Greeks,  fooli/b- 
nefs.  But  all  thefe  elTential  glories  of  the  divine 
character  ought  to  be  illuftrated  ;  Chrift  crucified 
ought  to  be  preached,  thefe  ill  confequences  not- 
withftanding.  On  the  fame  ground,  the  fove- 
reignty of  God  ought  to  be  explained  and  vindi- 
cated, and  to  come  fully  into  view.  It  is  an  ef* 
fential,  and  glorious  part  of  the  divine  character: 
and  though,  like  the  reft,  often  perverted,  yet  the 
contemplation  of  it  tends  to  promote  moral  virtue, 

G  c 


202 

This  doctrine  is  an  effential  article  of  every  good 
man's  faith.  If,  in  the  denial,  or  diflike  of  it, 
we  pretend  to  perform  our  duty  to  God,  it  is 
idolatry  ;  and,  to  us,  maybe  applied  the  words  of 
God.  Pfalm  1.  2 1.  Thou  thought  eft  that  I  was  al- 
together fuch  an  one  as  thy f elf.  On  the  whole,  I 
think  the  doctrinal  proportion  to  be  clear,  that 
a  confederation  of  the  abfolute  fovereignty  of  God  is 
a  proper  motive  to  moral  virtue* 

.  IMPROVEMENT* 

I.  By  the  foregoing  view  of  the  fovereignty 
of  God,  and  of  its  happy  tendency  to  promote 
moral  virtue,  we  are  led  to  remark,  that,  on  the 
confideration  of  this  part  of  the  divine  character,, 
all  manner  of  ehriftian  confolation  very  much 
depends. 

Divine  fovereignty  rs  the  principal  ground  of 
hope.  On  no  other  ground  but  this,  could  any 
future,  promifed  good  be  fecure.  Confequently, 
none  could  be  reafonably  hoped  for,  or  expected. 
Were  any  abfurd  enough  to  believe  in  the  moral 
perfection  of  Deity,  exclufive  of  his  fovereignty, 
they  might  hope,  that  he  would  do  the  bed  he 
could  to  fulfil  his  promifes,  and  to  advance  the 
general  good  :  but*  it  might  be  juftly  fufpected, 
that  very  little  good  would  ever  be  accomplifhed. 
Human  wickednefs  and  mifery  appear.,  hitherto, 
to  be  increasing  :  and  if  God  have  no  way  to 
withfland  the  growing  evil,  or  to  overrule  it  for 
the  promotion  of  good,  but  only  to  repeat  thofe 
feeming  efforts,  which,  to  human  view,  have,  as 
yet,  appeared  to  be  ineffectual  ;  in  other  words, 
if  he  be  not  the  fovereign  difpofer  of  all  events, 
guiding  all  to  a  fixed  and  determinate  ifTue  j 
then  the  profpect  of  futurity  is  veiled  by  an  im- 
penetrable gloom.     We  might,  on  this  fuppofi- 


2©3 

tion,  reafonably  expecl:  that  the  univerfe  would, 
at  length,  become  a  fcene  of  perfect,  endlefs 
mifery. 

On  the  contrary,  in  a  belief  of  the  fovereignty 
of  God,  his  people  have  a  ground  of  hope,  and 
pleafmg  confolation.  This  hope,  together  with 
the  ground  of  it,  and  the  confolation  which  it 
affords,  we  find  explained  in  Pfalm  cxlvi.  5,  6, 
1  o.  Happy  is  he  that  hath  the  God  of  Jacob  for  his 
help,  whofe  hope  is  in  the  Lord  his  God :  which 
made  heaven  and  earth,  thefea  and  all  that  therein 
is  ;  which  keepeth  truth  forever.  The  Lord  /ball 
reign  forever,  even  thy  God,  0  Zion,  unto  all  gene- 
rations*     Praife  ye  the  Lordc 

We  are,  alfo,  to  obferve  that  a  religious  joy 
and  delight  in  God  arife  from  the  eonfideration  of 
his  foyereignty.  The  reign  of  Jehovah,  however 
myfterious,  is  mentioned,  by  the  Pfalmift,  as  the 
proper  ground  of  univerfal  joy.  Pfalm  xcvii.  1, 
1,  8,9.  The  Lord  reigneth,  let  the  earth  rejoice  \ 
let  the  multitude  of  ijles  be  glad  thereof  Clouds 
and  darknefs  are  round  about  him :  righteoufnefs 
and  judgment  are  the  habitation  of  his  throne.  Zion 
heard,  and  was  glad,  and  the  daughters  ofjudah 
rejoiced,  becaufe  of  thy  judgments,  0  Lord.  For 
thou,  Lord,  art  high  above  all  the  earth  :  thou  art 
exalted  far  above  all  Gods. 

Nebuchadnezzar,  when  reftored  from  his 
madnefs,  and  from  his  affliction  ;  when  led  to  a 
juft  view  of  the  Deity,  and  to  fome  correfpondent 
feelings,  gave  an  ample  defcription  of  the  abfolute 
fovereignty  of  God,  and  concluded  with  the 
higheft  exprefTions  of  joy  and  delight.  Dan.  iv. 
37.  Now  1,  Nebuchadnezzar  praife,  and  extol,  and 
honor  the  King  of  heaven,  all  whofe  works  are 
truth,  and  his  ways  judgment,  and  thofe  that  walk 
in  pride  he  is  able  to  abafe. 

To  rejoice  in  the  fovereignty  of  Jehovah,  is  an 
gxercife, sommon  to  ail  his  friends;  the  higheft 


2o4 

and  brighteft  example  of  which  is  given  us,  by 
the  Lord  Jefus  Chrift.  Luke  x.  21.  In  that  hour , 
ye/us  rejoiced  in  fpirit?  and  /aid,  I  thank  thee,  0 
Father,  Lord  of  heaven  and  earth,  that  thou  haji 
hid  thefe  things  from  the  wife  and  -prudent ,  and  haft 
revealed  them  unto  babes  :  evenfo,  Fat her ;  for  fo  it 
feemed  good  in  thy  fight.  On  this  important  con- 
federation, that  events  do  not  take  place  at  ran- 
dom ;  but  are  guided,  and  ordered,  by  infinite 
wifdom,  power,  and  goodnefs,  is  grounded  the 
chief  joy  and  confolation  of  all  true  chriftians. 
In  this  view,  we  may  the  more  fully  realize  the 
importance  of  underftanding,  and  embracing  the 
doctrine  of  divine  fovereignty. 

II.  Having  made  proof  of  the  doctrinal  propo- 
rtion ;  and  having,  in  addition,  by  way  of 
remark,  obferved,  that  chriftian  confolation,  as 
well  as  moral  virtue,  depends  very  much  on  a 
belief  of  the  fovereignty  of  God  ;  we  have  now 
advantage  to  fee  the  unfaithfuinefs  of  thofe  ministers 
of  the  gofpel,  who,  while  they  profefs  to  believe 
this  great  doctrine,  withhold  it  from  their  hearers. 

This  withholding  is  faid  to  be  a  matter  of  pru- 
dence, and  the  effect  of  tendernefs  to  the  hearers, 
whofe  hearts  are  bitterly  oppofed  to  fuch  a  doc- 
trine. Why  mould  we  not,  on  the  fame  principle, 
avoid  the  doctrine  of  atonement,  the  doctrine  of 
juftifkation  by  faith,  the  doctrine  of  felf-denial, 
and  impartial  benevolence  ?  All  thefe,  and  Bible 
doctrines  in  general,  as  well  as  that  of  divine 
fovereignty,  if  equally  understood,  are  abour 
cqually,  one  as  another,  mortifying  to  human 
pride.  The  hearts  of  mankind  are  naturally  in 
perfect  oppofition  to  all  the  doctrines  of  chrif- 
tianity.  But,  fhall  this  be  admitted,  as  a  reafon- 
able  excufe  for  thofe,  who  are  facredly  bound  to 
preach  nothing  elfe  but  chriftianity,  to  conceal 
its  fundamental  doctrines  ?  Is  there  any  prohibit 
tionlaid,  by   Chrift,  or  by   his  Apoftles,  on  the 


205 

minifters  of  the  gofpel,  refpe&ing  the  preaching 
of  doctrines  which  are  mortifying  to  the  pride  of 
the  human  heart  ?  Does  not  the  whole  gofpel 
come  forth,  openly,  and  profefledly,  in  direct 
opposition  to  all  the  wifdom,  and  to  all  the  fenti- 
ments,  defires,  and  feelings  of  the  men  of  this 
world  ?  Is  not  the  wifdom  of  the  wife  to  be  de- 
flroyed,  and  the  underftanding  of  the  prudent  to 
be  brought  to  nothing  ?  Is  it  not  to  be  fhown  that 
the  wifdom  of  this  world  is  foolifonefs  with  God  * 
and  is  not  the  whole  drift  of  inftruction  in  the 
Bible,  levelled  pointedly  at  the  pride,  the  lulls, 
the  prejudices,  the  errors,  and  delufions  which 
reign  in  the  human  heart  ?  It  is  ferioufiy  to  be 
doubted,  whether  a  truly  benevolent  tendernefs 
can  ever  induce  a  minifter  of  Chrift  to  withhold, 
or  conceal,  a  fmgle  doctrine  of  divine  revelation. 
It  is,  however,  conceded,  that  prudence  ought 
to  be  ufed,  in  preaching  doctrines,  crofTing  to  the 
feelings  of  mankind.  But,  how  is  prudence  to  be 
exercifed  ?  Not  by  fupprefTing  the  moll  impor- 
tant part,  in  order  to  glide  fmoothly,  with  the 
reft,  in  the  gale  of  popularity  :  not  by  exprefiing 
fentiments,  with  fo  much  ambiguity,  that  the 
hearer  may  underfland  as  he  pleafes  :  but,  by 
making  the  cleared  poflible  illuftration,  and  the 
moft  pointed  demonftration  of  every  doctrinal,  or 
practical  idea.  This,  I  humbly  conceive,  is  the 
proper  exercife  of  clerical  frudmce:  but,  in  all  the 
fcriptures,  we  find  no  liberty  to  withhold,  or  to 
difguife,  a  fmgle  revealed  doctrine.  The  injunc- 
tions are  to  publifh  and  infift  on  the  whole. — 
Deut.  xxix.  29.  Thofe  things  which  are  revealed 
belong  unto  us,  and  to  our  children  forever,  Ezek. 
ii.  7.  And  thou  Jhalt  fpeak  my  words  unto  them, 
whether  they  will  hear,  or  whether  they  will  for- 
bear,  for  they  arc  mofl  rebellious.  Actsxx.  26,  27. 
Wherefore  I  take  you  to  record  this  day,  that  I  am 
pure  from  the  blood  of  all  men.     For  1  have  not  /bun- 


10$ 


ncd  to  declare  unto  you  all  the  eounfel  of  God,  mean- 
ing the  whole  plan  of  revealed  truth. 

But  if,  indeed,  many  things  revealed  ought  to 
be  iuppreffed,  yet,  from  this  fubject,  it  is  mani- 
feft,  that  the  doctrine  of  divine  fovereignty  can- 
not be  one  of  thofe  things  ;  becaufe  we  have 
found  this  ta  be  a  main  pillar  of  true  virtue  and 
chriftian  confolation. 

III.  The  fubject  affords  a  heavy  reproof  to  all 
people  who  oppofe  and  revile  the  minifters  of  the 
gofpel,  on  account  of  their  preaching  the  doctrine 
of  divine  fovereignty. 

If  the  foregoing  reafonings  be  juft,  it  clearly 
follows,  that  fuch  oppofition,  whether  by  defigrt 
or  not,  is  really  againfl  all  religion  and  morality ; 
andftrikes  at  the  foundation  of  all  chriftian  con- 
folation. It  is  pretended,  as  a  ground  of  oppofi- 
tion, that  this  doctrine  ftupifies  the  confeience, 
renders  vain  and  nugatory  all  exertions  in  reli- 
gion, and  promotes  licentioufnefs.  But  the  re- 
verfe  of  all  this  has  been  proved  from  fcripture, 
and  reafon. 

And  now,  to  leave  no  means  untried,  which 
are  calculated  to  give  conviction  to  the  weakeft 
mind,  on  this  important  point,  fuffer  me  to  make 
a  brief  appeal  to  the  general  ftate  of  facts,  Is  it 
not  agreeable  to  common  obfervation,  notwith- 
itanding  the  frightful  things  fo  generally  advanced 
againft  the  preaching  of  divine  fovereignty,  that  a 
true  fear  of  God,  and  zeal  for  his  glory,  evan- 
gelical faith,  and  vital  piety,  are  moft  conipicuous 
in  thofe,  who  moft  firmly  believe  the  doctrine  ? 
Is  it  not  agreeable  to  common  obfervation,  that 
the  general  body  of  unbelievers,  and  of  im- 
penitent finners,  and  efpecially  the  moft  vicious, 
the  moft  profane,  and  licentious  are  found  in  op- 
pofition to  this  doctrine  ?  Is  it  not  a  fact,  that 
religion  and  morality  flourifh  moft,  in  thofe  parte 
of  the  country   and  world  ;   and   even   in  thofe 


Qj 


towns  and  parifhes,  where  this  great  doctrine  is 
clearly  and  folemnly  vindicated  ?  Are  not  thefe 
the  places,  in  which  wc,  mo  ft  frequently,  obferve 
the  revival  of  pure  and  undented  religion  ?  Is  it 
not  found,  invariably,  that  a  rational  and  folemn 
conviction  of  fin,  and  a  proper  fenfe  of  divine 
juftice,  are  attended  with  an  equally  clear  convic- 
viction  of  the  abfolute  fovereignty  of  God  ?  And 
is  not  this  the  very  thing,  to  which  the  proud, 
tmhumbled  heart  is  moft  violently  oppofed  ?  And, 
further.  Whenever  the  heart  is  truly  humbled, 
and  a  genuine  converfion  takes  place  ;  do  we 
not,  evidently,  difcover,  in  fuch  a  perfon,  the 
moft  fweet  and  cordial  deh'ght  in  this,  that  God  is 
an  abfolute  fovereign  ?  This  is  an  idea,  without 
which,  the  truly  contrite  could  have  no  God, 
no  comfort,  no  hope  of  their  own,  or  of  the  gen- 
eral good.  Thefe,  I  truft,  are  facts  of  general 
notoriety.  How  inconfiderate,  how  prefumptu- 
ous,  how  criminal,  therefore  muftbe  the  conduct 
of  thofe,  who  oppofe  the  preachers  of  this  doc- 
trine, and  vilify  their  characters  !  And  fince,  in 
the  light  offcripture,  of  reafon  and  common  ob- 
fervation,  this  doctrine,  fo  much  oppofed,  has  the 
moft  excellent  tendency ;  it  is  evident  that  even 
the  mo&Jincere  and  confeieniious  oppofition  to  the 
preaching  of  it  is  finful ;  and  muft  be  confiderecf 
as  oppofition  to  the  caufe  of  true  religion. 

The  fovereignty  of  God  is  not  a  fmall,  indif- 
ferent article  of  faith.  It  is  a  point  of  infinite 
magnitude  and  importance.  With  what  propri- 
ety, therefore,  can  the  preaching  of  it  be  oppofed  ? 
Would  chriftians  wifh  to  have  the  true  character 
of  God  concealed  ?  Can  it  be  expected,  that  peo- 
ple will  glorify  the  true  God,  by  ignorantly  at- 
tempting to  worfhip  an  unknown  God  ?  Is  it  noc 
the  wifh  of  all,  who  profefs  faith  in  this  great  doc- 
trine, that  proud,  rebellious,  impenitent  finner* 
might  be  converted  to   the  fame  faith  ?  How  is 


q8 


this  to  be  expected  ?  Not  by  concealing  the  doc- 
trine from  their  view  ;  but  by  diiclofing,  explain- 
ing, and  enforcing  the  doctrine. 

Let  thofe,  therefore,  who  have  ufed  their  in- 
fluence to  prevent  the  preaching  of  this  doctrine, 
ftand  reproved  by  this  fubject.  Let  it  be  remem- 
bered, that  God,  in  all  parts  of  the  Bible,  is  pro- 
claiming himfelf  a  fovereign  ;  and  that  the  Patri- 
archs, Prophets,  and  holy  Kings,  Jefus  Chrift,  and 
the  Apoflles  have,  with  one  accord,  celebrated  the 
important  idea.  It  has,  from  the  beginning,  been 
taught  by  the  meffengers  of  God.  And,  certain- 
ly, in  this  age  of  light,  every  objection  to  the 
preaching  of  it  mufl  afford,  at  lead,  a  ftrong  fuf- 
picion  of  inveteracy  of  heart  againfi:  it. 

IV.  Let  the  fubject  be  concluded  by  exhorta- 
tion. 

The  drift  of  it  has  been  to  mow,  that  the  doc- 
trine of  divine  fovereignry,  however  dreaded,  ab- 
horred and  oppofed,  has  a  tendency  to  promote 
moral  virtue,  or  true  religion.  An  attempt  has 
been  made  to  exhibit  this  doctrine  in  an  important 
point  of  view,  as  it  refpects  both  practical  reli- 
gion, and  chriftian  enjoyment.  If  what  has  been 
offered  be  admitted  as  truth,  then  let  it  have  its 
natural  influence  to  humble  our  hearts,  to  enliven 
our  faith,  to  reclaim  us  from  vicious  conduct,  and 
to  afford  us  rational  confolation.  Impiety  and 
wickednefs  confift,  very  much,  in  that  pride  and 
haughtinefs  of  heart,  which  oppofe  the  fuprema* 
cy  of  God  ;  and  the  natural  effects  of  a  juft  view 
of  the  fupremacy  of  God  are  humility  and  piety, 
hope  and  joy.  But,  in  the  courfe  of  the  fubject, 
even  in  the  text,  it  appears  that  God  is  fupreme 
— He  is  all  in  ail — He  certainly  is  above  con- 
trol. Although,  as  we  read,  Prov.  xix.  21. 
There  are  many  devices  in  a  man's  hearty  neverthe- 
lefs,  the  counfel  of  the  Lord  that  JJj all Jland.  There 
is  good  and  fubftantial  reafon  to  be  allured,  that 


:209 

this  is  the  chara&er  of  Jehovah.  Confequently, 
good  reafon  to  be  filled  with  holy  veneration,  and 
godly  fear — good  reafon  to  be  convinced,  that 
God  is  poffefled  of  infinite  power,  wifdom  and 
goodnefs  ;  and  therefore,  as  in  duty  bound,  to 
feel  cheerfully  devoted  to  his  fervice,  and  fubmif- 
five.to  his  will — the  utmoft  reafon  to  feel  joyful 
in  our  God  and  King* 

We  have  the  higheft  evidence,  not  only,  of  the 
abfolute  fupremacy  of  God,  and  that  oppofition  a- 
gainft  him  cannot  be  fupported  :  but,  alfo,  that 
his  fupremacy  is  perfectly  defirable.  We  have* 
therefore,  the  higheft  reafon  to  be  fatisfied  with 
fuch  a  view  of  the  Deity  ;  and  to  honour  and  glo- 
rifv  him  as  he  is.  In  this  view,  we  fee  the  all-fuf- 
flciency  of  God,  and  are  exhorted  to  feek  unto 
him,  to  truft  in  him,  and  to  depend  upon  him* 
in  all  our  exigences.  Only  in  this  view,  can  we 
fee  that  God  will,  inevitably,  vindicate  his  infinite 
holinefs,  and  perfectly  fupport  his  law.  Of 
courfe,  in  no  other  light,  can  we  be  fully  convin- 
ced that  "  Without  holinefs,  no  man  fhall  fee 
the  Lord."  In  no  other  light,  can  we  have  affur- 
ance,  that  every  promife  and  threatening  of  God 
ihall  take  place.  In  fhort,  it  has  appeared,  in 
the  courfe  of  the  fubjecr.,  that  all  the  motives  to 
virtue,  and  reftralnts  from  vice  derive  their 
flrength  from  this  fource.  The  exhortation  to 
be  holy,  grounded  on  this  fubject,  is,  therefore, 
urged  by  the  united  force  of  all  conceivable  mo- 
tives. By  the  do&rine  of  divine  fovereignty,  it 
appears  to  be  a  matter  of  certainty  that,  "  He 
that  believeth  fhall  be  faved  ;  and  he  that  believ- 
cth  not  fhall  be  damned"— and  that,  "  He  that 
humbleth  himfelf  mail  be  exalted  ;  but  he  that 
exalteth  himfelf  fhall  be  abafed."  By  this  doc- 
trine, we  are  led  to  fome  juft  views  of  ourfelves* 

Dd 


210 

and  to  have  ajuit  idea  of  our  relation  to  God-*- 
that  we  are  not  independent  equals  ;  but  finite,, 
dependent  creatures. 

We  are  led  to  fee  that  God  is  not  a  being,  the 
manner  of  whofe  exiftence,  and  whofe  ways  and 
modes  of  operation  can  be  comprehended  by 
us  :  consequently,  that  he  is  a  being  worthy  of 
fupreme  honor,  and  humble  obedience. 

We  are  led,  alfo,  to  fee  the  propriety  of  at- 
tending, diligently, to  all  God's  pofitive  precepts 
andinftitutions  ;  and  to  fee  the  necefTity  of  divine 
revelation, and  the  importance  of  attending  to  it, as 
obedient  children  to  the  dictates  and  inftru&ions 
of  a  wife  and  benevolent  father.  Indeed,  the 
whole  chriftian  temper  and  demeanour,  "  What- 
foever  things  are  true, what  foever  things  are  honeji, 
what  foever  things  are  jujl,  zvhatfoever  things  are 
pure,  ivhatfoever  things  are  lovely,  what  foever 
things  are  of  good  report  "  are  ftrongly  inculcated, 
by  a  confideration  of  divine  fovereignty. 

Let  the  prefent  confideration  of  it  be  attended 
with  thefe  happy,  fruits,  and  glory  will  redound 
to  God,  peace  and  falvation  to  ourfelves,  and 
good  to* our  fellow  men.- 

But,  if  we  ftubbornly  opp'ofe  this  glorious 
doctrine,  or  embrace  it,  in  profeflion,  only  for 
the  purpofe  of  making  abfurd,  antifcriptural  in- 
ferences, in  favor  of  the  corrupt  hafts  of  our 
own  hearts,  we  fhall  prove  ourftlves  enemies  to 
that  God,  and  that  law,  which  the  fcriptures  re- 
veal ;  and,  as  certainly  as  God  is  a  holy  fovereign, 
we  fhall  be  "  Velfels  of  his  wrath,  fitted  to 
defhu&ion." 

Now  may  the  fovereign  Lord,  of  his  mere 
mercy,  grant  that  we  may  fee  the  glories  of 
his  character,  humbly  rejoice  in  his  infinite 
dignity,  and  yield  obedience  to  his  commands  ; 
znd  to  him  fhall  be  the  glory,  forever.     Amen. 


I  *         '«— 


On  the  firji  Promife  of  the  Saviour  in  the  Scriptures. 


/ 

A  SERMON,  by  EPHRAIM  JUDSON,  A.  M. 

Paftor  of  the   Church  in   Sheffield,   State  of 
Maffachufeits. 


genesis  in.  15. 


And  I  will  put  enmity-  between  thee  and  the  woman > 
and  between  thy  feed  and  her  feed :  it  /hail 
bruife  thy  heady  and  thoujhalt  bruife  his  heel. 

< 

T  [N  this  pafTage,  God  revealed  his  gracious 
X  defign  of  giving  a  Saviour  to  man.  In 
this  light  it  is  underflood  by  all,  who  believe 
that  the  Bible  is  a  revelation  from  God.  This 
revelation  of  God's  gracious  defign  refpe&ed, 
not  only  Adam  and  Eve,  but  alfo  their   pofterity. 

II.  This  was  the  firft  time  that  God  promifed 
a  Saviour  to  mankind.  It  was  very  foon  after 
their  apoftacy.  How  foon  our  firfl  parents 
finned,  after  they  were  created,  and  how  foon  the 
Saviour  was  revealed,  after  they  finned,  we  can- 
not determine.  Probably  very  foon  :  becaufe, 
both  of  thefe  events  took  place  before  the  birth, 
or  even  the  conception  of  their  firft  born. 

III.  The  Saviour  was  revealed  in  a  critical 
and  diftreffing  moment.  After  they  had  tranf- 
grefled,  they  found  that  they  were  naked :  that 


212 


is,  they  were  guilty,  and  expoied  to  evil,  which 
gave  them  uneafinefs.  They  did  not  feel  them- 
ielves  in  that  ftate  of  felicity,  which  they  enjoyed 
in  innocency.  They  heard  God  in  the  garden  ; 
and  knowing  that  they  had  tranfgreffed,  were 
afraid,  and  endeavored  to  hide  themfelves  among 
the  trees.  God  called  to  them,  Adam,  where  art 
thou?  This,  doubtlefs,  increafed  their  terror  and 
diftrefs.  God  then  put  the  queftion  ;  Haft  thou 
eaten  of  the  tree  whereof  I  commanded  thee,  that 
thou jhould eft  not  eat  I  This  again  increafed  their 
fear  and  diftrefs.  They  immediately  confeifed 
that  they  had,  and  faid,  they  were  tempted  by  the 
ferpent.  God  then  denounced  a  curfe  on  the 
ferpent.  This  added  to  their  terror  :  for  feeing 
Satan  curfed,  they  had  reafon  to  expect  that  their 
doom  would  follow. 

In  that  awful  moment,  while  trembling  before 
the  Majefty  of  heaven,  God  gracioufly  promifed 
them  a  Saviour.  What  feelings  mud  thofe  mife- 
rable  finners  have  had  who,  m  a  moil  tremen- 
dous moment,  faw  a  foundation  laid  for  hope  ! 

IV.  Before  God  ufhered  into  the  world  the 
news  of  a  Saviour,  he  had  done  feveral  things  to 
prepare  the  way  for  it. 

The  covenant  of  redemption  had  been  entered 
into,  by  the  Triune  God.  God,  from  all  eterni- 
ty, had  a  deiign  to  give  a  Saviour  to  man.  The 
terms  had  been  ftipulated  between  the  Father  and 
the  Son,  from  everlafting.  TheSon  was  to  make 
atonement,  and  have  an  elecl:,  as  the  reward  of 
his  work.  Promifing  the  Saviour,  as  in  our  text, 
was  beginning  to  execute  the  covenant  of  re- 
demption. 

Another  thing  which  God  did  to  prepare 
the  way  for  the  promifeofthe  Saviour,  was  the 
creation  of  the  world.  It  was  neceflary  that 
there   mould  be   a  place  for  Chrift,   where  Its 


213 

might  execute  the  defign  of  his  nppointment,  as 
Saviour.  The  world  was,  therefore,  made  for  a 
flage,  upon  which,  he  might  act  the  character  of 
Redeemer  of  finners. 

Another  thing  that  was  done,  was  the  crea- 
tion of  the  fun,  moon,  and  (tars.  The  earth 
needs  thefe  heavenly  bodies,  for  light,  warmth, 
snd  many  other  neceflary  purpofes.  Without 
them,  the  earth  could  not  have  been  a  place  of 
refidence  for  Chrift  and  his  people. ,  Eventually, 
therefore,  they  ferve  the  purpofes  of  the  Saviour. 
For  this  end  they  were  created  ;  and  this  was 
one  thing  done,  to  prepare  the  way  for  the  com- 
ing of  Chrift  into  the  world. 

Another  thing  done  to  prepare  for  the  com- 
ing of  the  Son  of  God,  was  the  creation  of  heav- 
en. Heaven  was  needful  for  his  people, that  they 
might  have  a  place  of  abode,  when  they  fhould 
leave  this  world  ;  and  it  was  needful  for  Chrift, 
that  he  might  afcend  into  it,  when  he  fhould  fmifh 
the  work  of  atonement.  God,  therefore,  pre- 
pared a  heaven,  at  the  time  of  the  creation  of  the 
world.  Then /hall  the  King  fay  unto  them  on  his 
right  handy  Come  ye  bleffed  of  my  Father ',  inherit  the 
kingdom  prepared  for  you, from  the  foundation  of  the 
world.  Mat.  xxv.  34.  Heaven  is  a  real  place, 
ibmewhere  in  the  univerfe.  When  Enoch  was 
tranflated,  he  went  to  it :  fo  did  Elijah,  and  Jefus 
Chrift.  They  all  now  dwell  there  bodily.  At 
the  day  of  judgment,  all  the  faints  will  enter  into 
heaven,  and  there  will  their  fouls  and  bodies 
dwell  to  all  eternity. 

To  have  a  place  ready  for  man,  God  created 
the  earth,  before  he  created  him  ;  fo  God  crea- 
ted heaven,  before  he  fent  his  Son  to  redeem  his 
people,  that  they  might  have  fome  place  to  live 
in,  after  thev  leave  this  world. 


214 

Another  thing,  which  God  did,  to  prepare 
the  way  forgiving  his  Son,  was  the  creation  of 
angels,  to  minifter  to  Chrift  and  to  the  redeemed. 
.As  they  were  defigned  to  be  fervants  to  Chrift, 
and  to  be  miniftering  fpirits  to  the  heirs  of  falva- 
tion,  God  made  them,  and  had  them  ready  to 
ferve  thefe  great  purpofes,  as  foon  as  he  gave  the 
Son  to  begin  his  work  of  faving  loft  men. 

V.  Several  ends  were  to  be  anfwered  by  giv- 
ing a  Saviour  to  man. — Some  will  be  mentioned. 

i.  He  was  given  that  he  might  defeat  Satan. 
Soon  after  the  creation,  Satan  entered  upon  evil 
defi^ns.  He  exalted  himfelf  againft  the  Moft 
High — he  led  mankind  to  (in  againft  God,  and 
meant  to  ruin  them  forever.— He  attempted  to  rob 
God  of  that  glory,  which  was  to  arife  from  his 
creature,  man.  For  God's  glory,  man  was  made, 
and  all  creation  was  for  man.  Satan  (truck  at  the 
head,  ruined  man,  and,  of  confequence,  thought 
that  the  grand  defign  of  creation  was  frustrated. 
And  when  he  had  ruined  man,  he  doubtlefs 
thought  that  he  had  robbed  God  of  the  glory, 
which  he  meant  to  derive  from  his  creatures,  and 
thus,  had  gained  his  point.  The  Saviour  was 
fent  to  fubdue  him,  and  defeat  his  evil  defigns. 
i  John  iii.  8.  For  this  purpofe  the  Son  of  God  was 
manife/ledy  that  he  ?night  deftroy  the  works  of  the 
devil,  i  Cor.  xv.  25.  He  mvjl  reign  till  he  hath 
put  all  enemies  under  his  feet.  The  devil  is  one 
enemy :  and  Chrift  was  manifefted  to  be  the 
Saviour  and  to  reign,  till  he  hath  put  him  under 
his  feet,  and  completely  defeated  him.  He  was 
given  tobruife  and  to  break  the  very  head  of  the 
old  ferpent,  the  great  dragon,  called  the  devil  and 
Satan  :  that  is,  to  conquer, deftroy  and  defeat  his 
wicked  purpofes,  as  effectually,  as  a  ferpent  is  def- 
troyed,  when  his  head  is  broken.  //  ftall  hruifi 
thy  head. 


215 

I 

2.  Christ  was  given  that  he  might  triumph 
over  death.  Sin  brought  death  on  all  mankind, 
which  fweeps  away  one  generation  after  another, 
and  carries  them  to  the  dull.  Death  fwallows  up 
all  mortals — the  grave  receives  thoufands,  every 
hour.  Jeftis  was  given  to  raife  them  all  from  the 
dead  :  and  as  a  pledge  and  furety  that  he  will  do 
it,  he  raifed  from  the  dead  three  in  Ifrael,  three 
while  he  was  in  the  flefh,  and  many  at  the  time  of 
his  own  refurreclion. 

3.  He  was  given  to  fubdue  the  impenitent,  in- 
corrigible enemies  of  God,  among  mankind. 

The  people  of  God  have  many  enemies,  who 
reproach,  hate  and  perfecute  them,  even  unto 
bonds  and  death.  They,  as  it  were,  make  them- 
felves  drunk  with  the  blood  of  the  faints.  Seas 
of  blood  lie  at  the  door  of  enemies,  calling  for 
vengeance. 

God  hath  a  vail  many  enemies,  flout  hearted 
and  incorrigible.  All  over  the  world,  men  rife 
up,  and  exalt  themfelves  againft  him.  They 
rally  to  the  ftandard  of  the  great  enemy,  oppofe 
the  Moll  High,  and  feek  to  deftroy  his  caufe. 
They  blacken  his  character,  bid  defiance  to  his 
omnipotency,  tranfgrefs  his  laws,  fpurn  at  his 
grace,  and  even  join  with  the  devil  againft  him. 
They  would  kill  God,  if  they  could ;  as  they 
have  killed  his  Son,  and  the  followers  of  his  Son, 
in  innumerable  inftances.  They  will  not  be  won,, 
by  the  tender  mercies  of  God ;  nor  be  terrified 
by  the  tremendous  thunder  of  the  law  from 
mount  Sinai. 

Now  God  gave  a  Saviour,  to  deftroy  thefe  in- 
corrigible enemies  of  himfelf  and  his  people — to 
cut  them  off,  and  treat  them  as  they  deferve.  It 
is  needful  to  cut  offimpenitent  rebels,  to  promote 
kis  own  glory  and  the  good  of  his  people* 


2l6 


4.  A  Saviour  was  given  to  bring  together  in* 
one,  both  angels  and  faints  ;  and  unite  them  to- 
gether under  one  head,  even  Jefus  Chrifl:.  Eph* 
i.  10.  That  in  the  difpenfation  of  the  fulmfs  of 
times,  he  might  gather  together ',  in  one,  all  things  in 
Chrifl,  both  which  are  in  heaven^  and  which  are  on 
earth,  even  in  him* 

5*  The  Saviour  was  given  to  conquer  the  fins 
of  God's  people.  Sin  has  rifen  to  a  great  degree 
among  men.  It  has  taken  deep  root  in  the  heart. 
It  is  flubborn  and  perverfe.  It  fortifies  the  foui 
againft  convidion.  It  makes  men  as  dead  to  holi* 
nefs,  as  the  grave  is  to  life.  And  you  hath  he 
quickened,  who  were  dead  in  trefpaffes  and  fins, 
Eph.  ii.  1.  Sin  makes  men  fleep  as  foundly,  in 
a  moral  fenfe,  as  the  bodies  of  the  dead,  in  a  nat- 
ural fenfe,  fleep  in  the  duft.  It  gives  them  a  flu* 
por,  which  broods  death  eternal.  It  charms  them 
into  the  broad  road  of  ruin.  It  courts  and  flat- 
ters, deceives  and  entices  ;  and  then  infults  their 
miferies.  It  takes  fait  hold  of  all  mankind,  and 
makes  them  its  prey  ;  fwallowing  all  up,  like  a 
devouring  monfter.  Like  a  mighty  conquerer, 
it  glories  over  the  whole  human  race  ;  and  men 
have  no  heart  to  flee  from  it. 

A  Saviour  was  given  to  fubdue  this  dreadful 
enemy  of  God's  people— *to  conquer  and  root  it 
out  of  the  heart,  and  to  deliver  the  wretched  cap- 
tive from  its  dominion. 

6.  The  Saviour  was  given  to  bring  mankind 
to  the  enjoyment  of  God.  While  man  remained 
in  innocency,  he  had  joy  in  God.  His  foul  felt 
the  fweet  excellencies  of  his  Creator.  Every  fur- 
rounding  object  manifefled  to  him  the  Deity,  and 
filled  his  heart  with  fweet  delight.  His  wonder- 
ing eye  faw  God  difplayed  in  the  heavens,  and 
his  mind  was  filled  with  the  purefl  pleafures.  By 
the  fall  he  loft  all  this  entertainment.     Every  joy- 


21/ 

nil  fenfatlon  in  God  fled  from  the  human  racey 
and  left  all  in  rebellion  and  total  darknefs.  Tor- 
ment ufurped  the  place  of  happinefs  ;  and  reft- 
lefThefs  the  feat,  where  felicity,  like  a  prince,  fat 
fwaying  the  mind. 

The  Saviour  was  given  to  bring  the  people  of 
God  back  to  the  enjoyment  of  himfelf — to  renew 
and  fanctify,  and  in  that  way,  give  them  joy  in  the 
great  triune  Jehovah. 

7.  May  it  be  added,  that  he  was  given  to  in- 
creafe  the  felicity  of  the  Angels.  Increafe  of 
happinefs  is  not  inconfiftent  with  the  perfect  hap- 
pinefs of  a  creature. 

For  the  mind  of  a  creature,  which  is  full  of 
happinefs,  may  be  enlarged  by  knowledge  ;  and 
as  his  mind  thus  enlarges,  may  be  capable  of  an 
increafe  of  happinefs.  In  all  the  fleps,  in  which, 
Chrift,  the  gift  to  man,  proceeds,  he  unfolds  the 
character  of  God  to  angels,  as  well  as  to  men. — 
To  this  fentiment,  we  have  the  teftimony  of  an 
Apoftle.  Eph.  iii.  10.  To  the  intent,  that  now 
unto  principalities  and  powers  in  heavenly  places, 
might  be  known,  by  the  church,  the  manifold  wifdom 
of  God.  By  what  Chrift  does,  in  the  difpenfation 
of  his  grace  toward  the  church,  the  Angels  fee 
God.  They  learn  more  and  more  of  his  charac- 
ter ;  and  this  lays  a  foundation  for  increafing 
felicity. 

8.  The  Saviour  was  given  to  (how  God's  re- 
gard to  the  law.  God  knew  that  his  law  was 
good  ;  or  he  never  would  have  given  it.  Man 
laid  it  was  not  good.  Great  complaints  have 
been  made,  verbally,  againfl  the  law  of  God  ;  but 
efpeciaily,  in  practice.  The  import  of  fin  is,  that 
the  law  is  not  juft.  Chrift  was  given  to  obey  it 
in  man's  room  :  and  his  obedience  and  fufferings 
are  the  molt  open  and  forcible   reprcfentation, 

Ee 


2l8 

that,  in  the  divine  eftimation,  the  law  is  holy,  juft 
and  good. 

9.  A  Saviour  was  given  to  glorify  God.  I 
{hall  mention,  here,  how  God  is  glorified  by  his 
Son.  In  doing  this,  it  will,  perhaps,  be  bed  to 
mow  how  the  divine  perfections,  and  the  Trinity, 
are  glorified.  By  being  glorified,  is  meant,  that 
they  are  manifefled,  or  made  to  appear.  In  this 
wav,  God's  truth  is  glorified  by  Chrift  God 
faid,  that  if  man  finned  he  mould  die.  It  became 
requifite  for  God  to  fulfil  what  he  had  faid  :  oth- 
erwise, he  would  have  appeared  to  violate  his 
word.  When  Chrift  took  upon  himfelf  human 
nature,  and  died  in  the  room  of  finners,  God  ful- 
filled that  early  threatening,  In  the  day  thou  cateji 
thereof?  thou  jkaU  fur ely  die.  The  truth  of  God 
was  then  manifefted.  It  appeared,  that  God  was 
true  to  his  word :  and  thus  his  truth  was 
glorified. 

God's  juftice  is  glorified  by  Jefus  Chrift,  The 
import  of  God's  conducl  toward  his  Son,  when 
he  itood  fponfor  for  man,  was,  "  Juftice  fhall 
be  fatisfied,  although  it  coft  my  Son  his  precious 
blood.  He  fhall  bleed,  agonize,  and  die  upon 
the  crofs,  rather  than  one  mite  of  the  debt, 
which  juftice  demands,  be  abated.  He  fhall  drink 
the  bitter  cup,  to  fatisfy  the  demands  of  juftice.'* 
Thus  hath  God  glorified  his  juftice,  or  made  it 
appear,  by  Jefus  Chrift. 

God's  grace  is  glorified  by  Chrift.  He  mag- 
nifies it  above  the  heavens.  Thy  mercy,  is  great 
above  the  heavens.  Pfalm  cviii.  4.  Grace  is  dif- 
played,  in  granting  good  things  to  the  ill-deferv- 
ing :  and  in  no  other  way.  Mankind  are  exceed- 
ingly ill-deferving  ;  and  hi  giving  his  Son  to  die 
for  ttfem,  tiod  giorifies  the  riches  of  his  grace. 
Every  ftep,  in  the  great  work  of  man's  falvation, 
mows  the  grace  of  God.     The  death  of  Chrift, 


219 

the  revelation  of  his  gofpel,  common  blefTing-s, 
conviction  of  confcience,  regeneration  of  heart, 
fanclification  and  eternal  life,  manifeft  the  grace 
of  God. 

If  we  coirfider  the  greatnefs  of  man's  guilt, 
the  greatnefs  of  the  gift  to  man,  and  the  great- 
nefs of  his  falvation,  we  mail  fee  that  God's  grace 
is  mod  glorious. 

As  to  the  greatnefs  of  man's  guilt  ;  it  is  inex- 
preflible.  It  fwallows  up  our  thoughts.  His  fins 
are  innumerable,  and  come  from  the  very  heart. 
They  are  againft  the  infinite  Majelty  of  heaven  : 
againft  God  Almighty— oppofed  to  the  glorious 
jehovah.  Againft  thee,  thee  only,  have  I  finned, 
faid  David,  when  he  had  a  fenfe  of  his  tranfgref- 
fion. 

As  to  the  greatnefs  of  the  gift ;  God  himfelf 
could  not  have  given  a  greater  :  it  being  his  Son, 
his  eternal  Son,  equal  to  the  Father,  and  infinitely 
worthy,  and  infinitely  dear  to  the  Father.  It  was, 
without  comparifon,  the  greateft  gift  he  could  be- 
llow. It  was  infinitely  more  than  to  have  given 
millions  of  angels,  and  millions  of  worlds  of  men 
to  have  died  for  us. 

As  to  the  greatnefs  of  falvation;  it  is  doubly 
infinite :  it  being  deliverance  from  everlafting 
raifciy ;  which  is,  with  refpecl  to  duration,  infi- 
nite ;  and  reiforation  to  everlafting  happinefs, 
which  is,  in  the  fame  refpecl,  infinite.  Salvation 
is,  therefore,  ftrictly  fpeaking,  doubly  infinite. 

In  this  light,  we  fee  grace  exalted  to  the  height 
of  the  Godhead.  How  wonderful,  that  fo  great 
falvation  mould  be  granted  to  thofe  who  are  in- 
finitely vile  !  Thus  God  glorifies  his  grace. 

God's  power  is  alfo  glorified,  by  Jefus  Chrifh 
This  appears  in  conquering  his  enemies.  Chrifl 
was  given,  it  hath  been  obferved,  for  this  purpofe. 
It  requires   great  power  to  conquer  devils,  thofe 


22G 


fubtle,  powerful  foes,  and  break  the  head  of  the 
ferpent.  It  requires  power  to  fubdue  the  nume- 
rous hoft  of  incorrigible  enemies  among  men.  It 
requires  power,  and  that  very  great  too,  to  con- 
quer the  proud  and  ftubborn  hearts  of  his  people, 
and  make  them  his  willing  and  faithful  fubje&s. 
He  (hall  make  his  people  willing,  in  the  day  of  his 
.power,  Plalm  ex.  3.  And  what  is  the  exceeding 
greainefs  of  his  power  to  us-ward  who  believe,  accor- 
ding to  the  working  of  his  mighty  power.  Eph.  i.  1 9. 
It  requires  almighty  power  to  difpoffefs  the  devils, 
who  like  a  ftrong  man,  arm  themfelves  againft 
God,  when  he  undertakes  to  convert  a  fmner. 
It  requires  the  fame  power  to  raife  the  dead  to 
life,  and  exalt  them  to  heaven.  Chrift,  who  was 
given  to  man,  does  all  this ;  and  herein,  divine 
power  is  glorified. 

The  wifdom  of  God  is  glorified  by  the  gift  of 
Chrift.  Wifdom  is  manifefted,  in  all  the  fteps 
of  this  great  affair.  It  appears  in  finding  a  proper 
perfon  to  be  given  as  a  Saviour.  It  was  needful 
that  the  Saviour  fliould  have  almighty  power  :  be- 
caufe  the  work  was  too  great  for  a  being  of  finite 
power  to  accomplifh.  Chrift  hath  almighty  power, 
and  is,  therefore,  qualified  as  to  power,  to  act  as 
Saviour. 

It  was  requifite  that  the  Saviour  fhould  have 
infinite  love,  to  carry  him  through  all  his  dread- 
ful fufferings  ;  and  to  incline  him  to  overlook  and 
forgive  the  horrid  abufes  of  men.  We  have  rea- 
fon  to  think,  that  the  bePc  of  finite  beings  would 
have  fhrunk  at  the  horrors  of  the  crofs,  and  would 
not  have  put  up  with  the  affronts  of  his  enemies. 
Chrift,  being  God,  hath  infinite  love ;  and  this 
qualified  him  for  the  arduous  work  of  redemp- 
tion, enabled  him  to  furmountall  difficulties,  and 
overlook  infinite  abufes.  In  point  of  love,  he  was 
qualified  to  acl;  as  a  Saviour. 


'2  2  1 


It  was  requifite,  that  he  mould  be  an  infinite 
perfon.  For  it  required  one,  able  to  make  an  in- 
finite atonement  for  tin.  Man  had  rendered  him- 
felf  infinitely  criminal ;  which  required  an  infinite 
fatisfaction.  Chrifb,  being  God,  could  do  this ; 
and,   in  this  relpect,  was   accomplifhed  for  the 


work. 


It  was  requifite,  that  the  Saviour  mould  be  in- 
finitely  wife.  The  work  he  had  to  do  was  above 
the  wifdom  of  men  and  angels.  The  Saviour  had 
before  him  the  management  of  the  church,  thro' 
all  generations ;  and  the  government  of  the  world, 
that  all  things  might  be  turned  to  the  advantage 
of  j^ood  beings,  and  to  the  glory  of  God.  He 
had  to  make  atonement,  and  to  hold  the  helm  of 
the  government  of  the  univerfe.  He  had,  in  the 
fyftem  of  faivation,  to  conduct,  things  fo  as  to 
bring  about  the  eternal  purpofes  of  God.  To  do 
this,  required  infinite  wifdom.  Chriit  is  God, 
and  therefore,  in  this  refpecl,  is  accompli  Hied  to 
acl  as  a  Saviour. 

It  was  requifite  that  men  mould  have  an  al- 
mighty Saviour.  They  needed  one  of  infinite 
power,  to  root  up  the  fin  of  their  hearts.  When 
they  fee  how  deeply  they  are  wounded  by  fin,  and 
how  falT  hold  fin  hath  gotten  ;  they  fee  that  noth- 
ing but  almighty  power  can  heal  the  wound,  and 
deliver  them  fiom  the  dominion  of  fin.  They 
needed  an  almighty  Saviour  to  conquer  their  en- 
emies. The  devil  hath  great  power  over  men. 
He  leads  them  captive  at  his  will.  Satan  is  fubtle, 
crafty  and  malicious.  To  conquer  this  enemy, 
they  needed  one  of  more  power  than  men  or  an- 
gels have.  They  wanted  an  almighty  Saviour  to 
defend  and  uphold  their  naked  fouls,  when  they 
go  into  eternity.  What  could  a  dependent,  na- 
ked foul  do,  when  it  hovers  in  eternity,  without 
a  God  Saviour  ?  They  needed  an  almighty  Sav- 


222 


iour,  to  raife  their  dead  bodies  from  the  grave. 
Who  could  gather  their  dud,  organize  and  ani- 
mate them,  but  one  of  infinite  power  ?  Chrift,  be- 
ing almighty,  is  able  to  do  all  thefe  things  for  his 
people  :  and,  in  thefe  refpe&s,  is  accompliflied  to 
act  as  a  Saviour. 

And,  in  finding  this  proper  perfon,  the  wifdom 
of  God  appear.*.  No  finite  perfon  would  ever 
have  thought  of  him,  and  appointed  him  to  be  a 
Saviour.  Wifdom  appears,  in  putting  him  in  the 
place  of  man.  No  finite  being  would  have  thought 
how  this  could  be  done.  Would  the  wifeft  in- 
telligent creature  have  imagined  that  the  eternal 
Son  of  God  could  be  in  the  place  of  a  finner,  un- 
der that  very  law,  which  was  violated,  and  even 
fatisfy  it,  by  bearing  the  curfe,  which  was  due  to 
fin  ?  The  wifdom  of  God  faw  how  all  this  could 
be  done,  by  a  union  of  the  human  and  divine  na- 
tures, in  one  perfon.  In  this,  wifdom  appears 
moil  illuitriaufly. 

Wisdom  appears  in  appointing  this  perfon  to 
fufTer  and  die,  to  anfwer  glorious  ends.  When 
God  had  pitched  upon  his  Son,  and,  in  this  won- 
derful way,  united  the  two  natures,  and  put  the 
perfon  in  the  fad  place  of  fmners,  had  he  afked 
men  and  angels  what  fhould  be  done  next ;  they 
•would  not  have  thought  that  it  would  be  proper 
for  him,  painfully  to  fuller  on  a  crofs,  the  mife- 
ries  due  to  tranfgrelTors  ;  and  to  be  reproached 
by  men  and  devils.  Had  he  faid  ;  "  But  it  is  my 
determination,  that  he  (hall  agonize  on  a  crofs, 
like  a  vile  malefactor  ;"  would  an  angel,  would 
any  man  have  dreamed,  that  any  good  ends  could 
be  anfwcred  by  it  ?  Would  they  not  rather  have 
thought  that  it  would  be  followed  by  infinitely 
bad  confequences  ?  Would  they  not  have  faid,  as 
Peter  did,  when  Chrift  told  his  difciples,  that  the 
fonofman  fhould  fufTer  and  die  ;  Be  it  far  from 


/i  *y  n 


thee,  Lord  ;  this /halt  not  be  unto  thee.  The  wif- 
dom  of  God  faw,  that  glorious  ends  would  be 
anfwered  by  his  death — that  Satan  would  be  de- 
feated, guilty  finners  faved,  and  God  glorified. 

The  wifdom  of  Gcd  appears,  in  defeating  Sa- 
tan with  his  own  weapon.  This  evil  fpirit  ftirrcd 
up  the  people  to  put  Chrifl  to  death  ;  he  entered 
into  the  heart  of  judas,  and  tempted  him  to  be- 
tray the  Saviour  ;  he  excited  cruel  hearts  to  nail 
him  to  the  crofs  ;  and  when  the  legions  of  hell 
faw  the  Lord  of  glory  expiring,  they  exulted,  and 
thought  the  dav  their  own.  But  this  was  the 
very  way,  in  which,  they  and  wicked  men,  were 
defeated.  Devils,  as  it  were,  raifed  the  crofs  ; 
and  bv  the  crofs,  Satan's  head  is  bruifed.  How 
wife  does  God  appear  in  this  1  His  wifdom  is 
wonderfully  difplayed. 

The  trinity  ;s  glorified,  that  is,  difplayed,  by 
the  gift  of  Chrift.  This  is  the  only  way,  in 
which,  it  does  appear.  The  works  of  nature 
manifeft  a  God  ;  but  not  a  Triune  God,  This 
was  done  by  the  Saviour,  who  was  given  to  man. 
The  myfterious  union  of  three  perfons  in  one 
God,  is  taught  us  by  what  is  done,  in  the  great  af- 
fair of  giving  Chrift.  The  myftery  itfelf  is  not 
unfolded.  It  holds  a  place  among  a  thoufand 
other  my (leries.  But,  that  there  is  a  Trinity,  is 
a  truth  made  known  ;  and  the  office  of  each  one 
is  revealed.  The  Father  holds  the  rights  of  the 
God-head,  and  fees  that  juflice  is  done.  He  ap- 
pointed and  fent  the  Son  to  die.  This  is  his  of- 
fice work.  The  Son  took  upon  him  the  govern- 
ment of  the  world,  made  atonement,  and  will 
judge  all  in  the  laft  day.  This  is  his  office  work, 
The  Holy  Ghoft  infpired  the  writers  of  the  fcrip- 
tures,  gave  the  Ipirit  of  prophecy,  regenerates 
and  fanctifies  the  hearts  of  Chrift's  people.  This 
is  his  office  work. 


224 

Thus,  in  the  affair  of  the  gift  of  the  Saviour, 
the  perfections  of  God,  and  his  Trinity,  are  glo- 
rified. 

When  our  meditations  begin  to  enter  into 
this  fublime  fubject,  the  field  opens,  and  difplays 
a  wider  and  wider  profpecl.  This  muft  be  an 
apology,  if  one  be  needed,  for  the  many  thoughts, 
which  have  been  fuggefted. 

An  improvement  will  now  clofe  the  fubjecl. 

I.  From  what  has  been  faid,  it  appears,  that 
the  plan  of  redemption  is  not  a  deceitful  contriv- 
ance of  wicked  beings. 

The  ends  anfwered,  by  giving  a  Saviour,  are 
fo  contrary  to  all  the  feelings  of  depraved  minds, 
and  fo  exprelTive  of  the  divine  perfections,  as  to 
(how,  that  the  whole  affair,  relative  to  the  Saviour, 
was  contrived  by  the  infinitely  pure,  wife  God. 
Had  it  been  a  falfe  fcheme  of  finful  beings,  it 
would  have  been  a  different  thing  from  what  it 
now  is. 

Devils  and  wicked  men  would  not  have  con- 
trived a  fcheme  of  religion,  calculated  to  bruife 
their  own  heads,  blaft  all  their  defigns,  and  plunge 
themfelves  into  ruin  and  everlailing  contempt. 

Wicked  men,  in  apian  of  their  own,  would 
not  have  taken  care  to  have  kept  up  the  dignity 
of  that  law,  which  dooms  every  (inner  to  endlefs 
pain.  Depraved  creatures  wilh  to  depreciate  the 
law  of  God.  They  think  it  requires  too  much, 
and  damns  with  too  great  feverity.  And  had  the 
plan  of  redemption  been  a  deceitful  device  ol  the 
wicked,  care  would  not  have  been  taken  to  have 
the  Saviour  given  the  higheft  testimony  of  the 
goodneis  of  the  law. 

Wicked  men  would  not  have  attempted  to  lay 
a  plan  to  introduce  among  mankind  that  affection-, 
which  confiits  in  loving  God,  for  what  he  is  in 
liimfelfj  and    our  fellow-men,  as   rcallv,  and   as 


&2J 

much,  as  we  do  ourfelves.  It  is  hardly  probable 
that  they  would  have  ever  thought  of  the  princi- 
ple of  true  love.  All  that  have  gotten  the  idea 
of  true  love,  have  gotten  it  from  the  word  of 
God,  either  by  reading  it  themfelves,  or  from 
thofe,  who  had  read  it.  True  love  is  too  good  to 
grow  out  of  the  heart  of  a  drepraved  creature,  or 
to  be  invented  by  depraved  reafon.  The  confid- 
eration,  therefore,  that  the  plan,  relative  to  the 
gift  of  a  Saviour,  contains  the  idea  of  love,  and  a 
Saviour  to  implant  it  in  the  hearts  of  God's  peo- 
ple, carries  a  degree  of  evidence,  that  the  gift  of 
a  Saviour  is  not  a  He  of  defigning  men. 

Evil  beings  would  not  have  laid  apian  of  reli- 
gion calculated  to  glorify  God.  Sinful  beings 
think  and  fpeak  like  themfelves.  They  calculate 
their  religious  plans,  in  fuch  a  manner,  as  to  get 
to  themfelves  a  name  and  a  praife.  Univerfal 
experience  witneffes  the  truth  of  the  maxims  of 
Chrift,  John  iii.  31.  He  that  is  of  the  earth  is 
earthly  9  and  fpeaketh  of  the  earth.  John  viii.  44. 
When  he  fpeaketh  a  lie,  he  fpeaketh  of  his  own  ;  for 
he  is  a  liar.  Men  of  the  world  have  worldly 
fchemes  in  view.  The  objects,  after  which  they 
feek,  are  wealth,  honour  and  applaufe.  And 
when  they  attempt  to  promote  falfe  fchemes,  the 
glory  of  Him,  who  is  Lord  of  all,  is  not  the  ob- 
ject, at  which  they  aim :  but  it  is  the  honour  of 
themfelves.  All  evil  beings  have  lying  hearts  7 
that  is,  hearts  oppofed  to  God  and  the  truth. 
They  have  a  reigning  defire  to  promote  them- 
felves. Therefore,  had  the  plan  of  falvation  been 
a  lie  of  wicked  men,  it  would  not  have  fet  up 
the  glory  of  God  as  its  grand  object. 

But  the  ends,  2nfwered  by  Chrift,  are  not  only 
contrary  to  the  feelings  of  mankind,  but  they 
manifeft  wifdom,  infinitely  fuperior  to  the  wifdorn 

F  f 


226 

of  finite  beings.  Finite  beings  have  not  wifdomy 
nor  power,  nor  goodnefs  enough  to  contrive  fuch 
a  plan,  and  carry  its  feveral  parts  into  effect. 

They  would  not  have  entertained  the  mod 
diftant  idea  of  rhe  Sacred  Trinity.  They  may 
have  fame  ideas  of  it,  feeing  Chrift  hath  revealed 
it.  But  the  greateft  mind,  by  the  power  of  its 
own  reafon,  would  never  have  entered  into  the 
fecrets  of  the  eternal  God,  and  penetrated  fo 
deeply  into  the  mode  of  his  exigence,  as  to  have 
feen,  that  he  exifts  in  three  perfons.  Neither 
the  learned  Philofopher,  nor  venerable  Prieft, 
would  have  found  out  the  office  of  each  perfon 
of  the  Trinity.  The  intended  incarnation  of 
Chrift,  lay  wholly  beyond  the  knowledge  of  men 
and  angels.  The  death  of  Chrift,  in  the  room 
of  finners,  would  never  have  entered  their  minds. 
No  one  would  have  conceived,  that  dying  on  a 
crofs,  amidff.  the  infults  of  thoufands,  would  atone 
for  fin,  defeat  Satan  with  all  his  legions  of  hell, 
fave  multitudes  of  our  fallen  race  from  fin,  and 
carry  them  to  eternal  glory,  to  be  for  a  name,  and 
for  a  praife  to  Him,  who  lives  for  ever  and  ever. 
Admirable  affair !  How  do  all  divine  perfections 
fhine ;  fu'rely  this  great  affair  was  contrived  by 
the  wifdom  of  the  eternal  God. 

It  carries  fuch  marks  of  a  divine  hand,  that 
we  may  as  well  deny  that  God  contrived  and 
reared  the  flupendous  univerfe,  as  deny  that  he 
contrived,  and  is  effectuating  the  work  of  falva- 
tion.  This  Earth,  the  Sun,  Moon  and  Stars  fhow 
us  that  God  made  them.  Finite  beings  could  not 
create  worlds.  The  plan  of  falvation,  by  the 
promifed  feed,  fhows  us  that  it  is  God's  work. 
Man  could  not  contrive  it.  Man  has  not  power, 
nor  wifdom,  nor  goodnefs  enough  to  lay  out,  and 
carry  into  effect  fuch  a  work. 


227 

Let  me  carry  the  idea  further,  there  is  more 
evidence,  that  the  plan,-  6f  redeeming  men  by  the 
Saviour,  was  laid  by  God,  than  that  the  world 
was  made  by  him ;  becaufe  his  perfections  are 
more  clearly  exprefied  in  the  work  of  redemp- 
tion, than  in  the  work  of  creation. 

II*.  Man,  after  the  fall,  was  in  a  finful,  help- 
lefs,  ruined  (late. 

We  have  abundant  evidence  of  this  obferva- 
tion.  We  fee  it  verified  in  the  conduct  and  ftate 
of  others.  We  fee  it  in  ourfelves.  But  that 
which  is  in  point,  is  the  evidence  which  arifes 
from  the  work  of  redemption.  The  eternal  de- 
termination of  God  to  give  a  Saviour,  the  prepa- 
rations that  were  made  for  his  coming,  the  prom- 
ife,  the  accomplifhmentof  the  promife,  the  death 
of  Chrift  and  its  happy  effects,  are  teftimonials  of 
the  finful,  helplefs,  ruined  ftate  of  man. 

If  this  be  not  the  ftate  of  mankind,  why  did 
God  entertain  thoughts  of  giving  a  Saviour  ?  Why 
did  he  defcend  from  his  glorious  manfion  above  to 
the  garden,  where  our  firft  Parents  dwelt,  and  re- 
veal his  gracious  intention  of  fending  a  deliverer  ? 
What  need  of  a  Saviour  to  atone  for  fin,  if  we  can 
atone  for  it  ?  A  man  in  good  health  does  not  want 
a  phyfician  to  cure  him  of  a  burning  fever.  They 
that  be  whole  need  not  a  phyfician,  but  they  that  are 
fick.  Matt.  ix.  12.  What  need  of  a  Saviour  to 
overcome  the  rebellious  heart,  and  give  an  obe- 
dient fpirk,  if  there  be  not  rebellion  in  the  heart  ? 
Why  mould  the  Saviour  defcend,  and  agonize, 
and  bleed,  and  die,  to  take  away  enmity,  and  give 
love,  if  man  has  an  heart  to  do  it  for  himfelf  ? 
When  we  ferioufly  contemplate  the  promife,  and 
its  connections,  and  the  vail  chain  of  confequen- 
ces  ;  and  confider  the  mighty  power  of  the  prom- 
ifed  feed,  in  fnatching  millions  of  fouls  from  the 
jaws  of  Satan,  we  feel  our  minds  led  into  a  belief 


23 


that  we  are  in  a  fallen  (late,  helplefs  and  wretch- 
ed, mod  vile  and  unable  to  atone  for  tranfgreffion. 
Whenever  we  go  to  calvary,  and  lift  up  our  eyes, 
and  behold  the  Redeemer  bleeding  on  the  crofs, 
a.  tear  drops,  the  heart  is  pierced  with  the  fight, 
and  the  queftion  infenfibly  fteals  its  way  into  the 
mind.  *  Why  this  awful  tragedy,  if  we  be  not 
in  an  undone  ftate  ?" 

III.  Those,  who  live  under  the  gofpel  and  re- 
ject it,  are  unwife. 

Will  Satan,  and  thofe  who  join  with  him,  be 
deftroyed,  fmners  are  foolifh  to  an  extreme,  in 
efpoufing  the  caufe  of  that  old  adverfary.  In  a 
future  day,  the  poor  (inner  will  fee  Satan  totally 
defeated,  and  find  himfelf  fharing  with  him  in  his 
punifhment.  Matt.  xxv.  41.  7 'hen  /ball  he  fay  alfo 
unto  them  on  the  left  hand,  depart  ye  curfed  into  ev- 
erlaflingfire  prepared  for  the  devil  and  his  angels. 
In  the  day,  when  the  Lord  from  heaven  will  pafs 
this  dreadful  fentence,  which  will  be  to  the  heart 
of  the  finner,  like  ten  thoufand  daggers,  Satan 
and  impenitent  men  will  be  defeated,  the  Lord 
will  triumph,  and  his  juftice  fhine  in  the  punifh- 
ment  of  his  enemies.  Then  will  the  folly  and 
madnefs  of  finners  appear  in  the  nioft  conspicu- 
ous light. 

The  men  of  pleafure  and  vice  call  thofe,  who 
renounce  the  ways  of  Satan,  unwife.  But  the 
man  of  the  world  is  the  fool.  For  the  fake  of  the 
uncertain,  momentary  pleafures  of  time,  he  fells 
his  foul  to  Satan,  and  goes  with  him  to  endlefs 
deftru&ion.  Hear  ye  !  The  finner  bemoaning  his 
cafe,  and  making  reflections  on  himfelf,  as  he  is 
going  to  the  judgment  feat  to  receive  his  trial. 
"  I  have  fpent  my  fhort  life  in  the  caufe  of  Satan. 
I  laughed  at  all  ferioufnefs.  I  called  the  man  of 
piety  a  fool.  But  I  was  the  fool.  Like  a  mad 
man,  who  plunges  into  devouring  flames,  I  have 


229 

plunged  myfelf  into  ruin.  I  took  a  fide  which  is 
compleatly  deltroyed."  And,  when  he  is  going 
from  the  judgment  feat  to  endlefs  flames,  he  re- 
flects. "  My  cafe  is  truly  deplorable.  I  rejected 
the  God,  that  the  Saviour  brought  to  my  view. 
I  defpifed  his  character,  and  hated  religion.  I 
purfued  the  fhadows  of  the  world,  as  though  they 
could  give  me  happinefs.  I  rejected  ail  warnings. 
I  fpent  my  days  in  the  caufe  of  Satan.  Now  I  go 
with  him  to  endlefs  defpair.  My  folly  and  diftrefs 
drink  up  my  fpirits.  The  mod  eloquent  feraph 
cannot  defcribe  my  madnefs.  Yonder  are  per- 
fons,  at  whom  I  laughed ;  becaufe  they  would 
not  take  a  part  with  me,  on  the  fide  of  Satan. 
They  are  afcending  the  manfions  of  eternal  joy, 
and  I  am  going  down  to  hell."  My  hearer  !  Do 
you  not  fear,  that  you  mail  be  one  of  thofe  un- 
happy people,  who  will  make  fuch  painful  reflec- 
tions ?  I  fpeak  to  each  one  of  you.  I  fpeak  to 
myfelf. 

IV.  Those,  who  live  under  the  gofpel  and  reject 
it,  are  highly  criminal  ;  becaufe  in  rejecting  the 
gofpel,  they  reject  God. 

We  have  heard,  that  the  Saviour  glorifies 
God,  and  that  God  gave  him  for  this  very  pur- 
pofe.  Chrift  faid,  at  the  approach  of  his  death, 
/  have  glorified  thee  $n  the  earth,  John  xvii.  4. 
That  is,  he  brings  out  the  true  and  real  character 
of  God,  into  view.  And  we  may  fee  it.  And 
we  do  fee  it,  unlefs  we  wilfully  fhut  our  eyes, 
and  refufe  to  fee.  If  I  had  not  done  among  them 
the  works  which  none  other  man  did,  they  had  not 
had  fin  :  but  now  have  they  both  feen  and  hated 
both  me  and  my  Father.  John  xv.  24.  We  are 
criminal,  other  things  being  equal,  in  proportion 
to  to  the  clearnefs  of  the  manifeflation  of  Gcd, 
which  is  made  by  the  Saviour. 


2$Q 

To  hate  the  infinitely  belt  of  all  characters, 
is  a  fin,  that  hath  not  a  parallel*  No  exercife 
of  the  heart  of  a  man  can  be  fo  bad.  Robbery  on 
the  highway,  wilful  murder,  torturing  of  inno- 
cent chriftains,  throwing  whole  nations  into  the 
flames  of  war,  are  lefs  offences,  than  that  of  rejec- 
ting God.  The  character  of  the  mofl  high  is 
infinitely  excellent  and  demands  the  higheit  ef- 
teeni  and  veneration.  His  character  in  all  its 
beauty  is  fet  before  the  finner.  Chrifl  makes  it 
mine,  like  the  fun  in  its  meridian  brightness.— 
The  vile  heart  rifes  againit  his  true  and  glorious 
character.  If  this  be  not  finful,  there  is  no  fuch 
thing  as  fin.  There  are  feveral  forts  of  men, 
that  reject  God. 

The  whole  clafs  of  pagans,  of  all  denomina- 
tions, reject  Him.  Their  hearts  are  finful,  they 
bow  the  knee  to  idols,  and  call  off  the  only  true 
God.  But  our  bufinefs  is  with  thofe  under  the 
gofpel.  Under  the  gofpel  are  fome  infidels. — 
This  clafs  reject  God.  They  fuppofe  that  the* 
whole  account  relative  to  the  promifedfeedis  for- 
ged by  enthufiafls,  or  by  weak,  or  defigning  men ; 
confequently  that  the  reprefentation  given  of 
God  is  unjuft.  They  are  not  only  Deills,  but 
Atheiits.  For  a  denial  of  the  true  God  is 
Atheifm. 

That  which  leads  the  infidel  to  thefe  conclu- 
fions,  is  not  the  want  of  light,  nor  the  want  of 
mental  capacity.  Light  is  exhibited.  The  mind 
is  capable  of  feeing  it.  But  it  is  owing  to  the 
want  of  a  heart.  He  has  fuch  an  averfion  to 
God,  that  he  will  not  foberly  attend  to  the  mani- 
feftation  that  Chrifl  gives  of  him;  nor  to  the 
evidence  that  fhows,  that  the  reprefentation  is 
juit.  His  evil  heart  takes  the  lead,  and  carries 
him  away  into  infidelity.  Therefore,  his  being 
an  infidel  does  not  excufe  him.     He  rejects  God. 


131 

And  on  that  very  account  he  is  finful.     And  as 
fuch,  God  will  treat  him. 

Let  me  expoftulate  with  the  infidel.  Have 
you  no  fufpicion  that  you  are  deceived  by  an  evil 
heart  ?  By  what  rule  do  you  determine,  that  you 
are  right  ?  Not  by  what  the  Saviour  declares ;  for 
him  you  deny.  You  are  above  instruction  from 
the  Lord  of  life.  Will  your  depraved  mind  fee 
its  way  to  happinefs  through  the  clouds  of  igno- 
rance ?  What  have  mankind  done,  who  have  not 
had  that  revelation  of  God,  which  is  given  by  the 
Saviour  ?  Have  they  obtained  juft  nations  of 
Gcd  ?  All  nations,  in  every  age,  who  have  not 
had  revelations  of  Chrift,  have  been  bewildered* 
The  unlearned  and  the  learned  have  wandered  in 
darknefs,  and  never  found  out  the  character  of 
the  Mod  High.  They  have  had  mod  wild 
and  extravagant  ideas  of  the  Holy  One,  and  im- 
pioufly  call  him  off,  and  chofen  idols  made  by 
wicked  hands  in  the  fliape  of  men,  fourfooted 
beafts  and  creeping  things.  They  have  bowed 
down  before  altars  erected  to  ferpents  and  devils* 
They  have  multiplied  their  gods,  a  catalogue  of 
which  would  make  a  volume.  They  have  called 
vice  virtue,  and  virtue  they  have  called  vice. — 
And  whattofome  may  appear  flrange  and  almoft 
incredible,  the  learned  have  exceeded  the  com-* 
mon  people  in  ignorance  of  God  and  fuperfti- 
tious  notions  of  religion,  as  much  as  they  have  ex- 
ceeded them  in  learning.  And  what  rule  have 
you,  that  they  have  not  had?  They  have  not  had  the 
the  Bible,  which  reveals  the  Saviour,  who  fhows  you 
the  true  God.  And  you  reject  the  God  revealed  by 
the  Saviour,  and  endeavour  to  throw  yourfelf  into 
the  fame  dark  flate,in  which  they  have  always  been. 
Do  you  wifh  to  tread  theirpath?  Andtrytheftrength 
of  depraved  reafon  ?  But  you  fay,  it  is  an  enlight- 
ened age,  and  that  you  know  more  than  the  hea- 


then.  This  is  granted,  and  alfo  that  you  have 
more  juft  notions  of  the  Deity,  than  they.  Let 
me  query ;  have  you  not  gotten  your  more  juft 
ideas  from  the  Bible  ?  Had  you  never  gotten  any 
ideas  from  that  book,  or  from  thofe,  who  had  read 
it,  what  reafon  have  you  to  think,  that  your  depra- 
ved mind  would  have  acquired  better  ideas  of 
God,  than  Pagans  ?  You  fay,  it  is  an  enlightened 
age.  But  where  do  we  find  the  light  ?  We  find 
it  not  among  the  heathen  nations  ;  but  among 
thofe  who  fit  under  the  gofpel.  Thofe  who  do 
not  live  in  chriftian  countries  are  as  ignorant  as 
Pagans  were  in  former  ages.  Before  you  proceed 
any  further,  be  intreated  to  make  a  paufe,  and 
take  into  ferious  confideration  the  work  of  the 
Saviour,  and  fee  if  you  do  not  find  evidence  of  its 
being  contrived  and  carried  into  effect  by  heaven. 
And  you,  who  feel  inclined  to  the  fide  of  infidel- 
ity, before  you  take  the  dreadful  leap  from  gofpel 
light,  into  the  depth  of  darknefs,  confider  moft 
ferioufly  the  infinite  difference  between  the  light 
of  the  gofpel  and  depraved  reafon.  Will  you 
depend  on  the  ability  of  your  own  treacherous 
mind  ?  Are  you  able  by  the  mere  help  of  nature 
to  find  the  way  to  future  glory  and  happinefs  ? 
Millions  before  you  have  made  the  attempt,  and 
have  failed.  Some  of  the  moft  wife  and  learned 
among  the  heathen  have  acknowledged,  that  a 
revelation  from  God,  befides  that  which  is  given 
in  the  works  of  nature,  wTas  neceffary  to  enlighten 
and  reform  mankind. 

There  is  another  fort,  who  give  themfeives 
but  very  little  concern  about  the  character  oi%  Je- 
hovah. His  glorious  perfections  and  the  promifed 
feed  appear  to  them  to  be  of  no  great  confe- 
quence.  They  eat  and  drink,  fport  and  play, 
and  feek  after  the  pleafures  of  the  world.  If 
God  will  give  them  the  defire  of  their  hearts   in 


233 

this  life,  they  do  iiot  care  what  he  does  with 
them  in  the  next.  This  clafs  really  reject  the 
God,  that  the  Saviour  offers.  If  they  loved  the 
Lord  God,  they  would  attend  to  his  glorious 
chara&er.  Their  hearts  would  be  charmed  with 
his  perfections.  They  would  not  go  after  the 
vianities  of  time  and  fenfe.  They  would  be  awake 
to  divine  things.  .  Confider,  that  you  may  be 
roufed  from  your  finful  carelefihefs  before  you  die„ 
You  may  be  filled  with  molt  gloomy  and  diftreff- 
ing  apprehenfions  on  a  dying  bed.  Bat  if  you 
mould  not  be  alarmed  while  you  live,  you  will 
be  mod  terribly  mocked,  when  you  leap  into  e- 
ternity,  where  you  will  have  nothing  to  do,  but 
to  think  on  thefe  things  forever.  There  you  will 
be  made  fenfible  of  the  dreadful  oppofuion  of  the 
heart  to  God.  There  you  will  feel  yourfelves  in 
the  hands  of  an  angry  God.  There  you  will  be 
filled  with  amazement.  Why  do  yoii  indulge 
thefe  carelefs  fenfations,  and  reject  your  glorious 
Creator,  while  he  mines  all  around  you  ?  Can 
you  vindicate  yourfelves  ?  Are  you  innocent  in. 
defpifing  infinite  perfection  ?  Your  crimes  rife 
and  afcend  to  the  throne  of  the  Eternal,  and  loud- 
ly call  for  the  execution  of  his  juftice.  Nothing 
but  an  unreafonable  attachednefs  to  the  world, 
and  an  oppofition  to  divine  things  make  you  indif- 
ferent to  the  aftonifhing  and  mod  glorious  work 
of  the  Saviour. 

There  is  another  clafs  of  people  under  the 
gofpel,  who  are  fometimes  under  conviction. — * 
The  terrors  of  the  Lord  take  hold  of  their  guilty 
fouls.  They  fear,  that,  when  they  have  fpent  a 
few  days  more  in  life,  they  mall  be  undone  for- 
ever. Thefe  diftrefling  fears  wake  up  their  at- 
tention. They  enquire.  They  attend.  They 
get  jufl  fpeculative  ideas  of  God.     But  alas ! 


*34 

their  hearts  rejecl:  him.  They  know  God's 
chara&er,  but  will  not  love  it.  They  act  like 
perverfe  children,  who  know  that  their  Father  is 
right,  yet  will  not  be  friendly  to  him.  This  clafs 
of  people  reject  God,  and  are  highly  criminal. — 
With  you  let  me  expoftulate.  Why  will  you 
render  yourfelves  criminal,  by  reje&ing  God  ?  If 
you  continue  in  this  flate  of  mind,  future  confe- 
quences  will  be  moft  terrible.  You  will  be  eter- 
nally ruined.  And  the  pain,  that  you  will  fuffer 
will  be  proportionable  to  your  guilt.  The  glory 
of  God  fhmes  from  the  crofs.  You  fee  it.  You 
have  a  degree  of  right  dodtrinal  knowledge  of  it. 
God  impreifes  a  fenfe  of  the  truths  concerning 
himfelf  upon  your  minds.  While  you  are  be- 
holding the  great  God,  your  hearts  rife  and  fpurn 
at  his  Majefty.  You  reject  Him,  againft  the 
light  that  is  in  your  own  minds;  There  is  n6 
juft  reafon  for  this.  God  is  good  ;  his  ways  are 
juft  and  wife,  he  has  never  injured  you,  youi< 
minds  are  capable  of  feeing  him.  And  now  what 
is  it,  that  makes  you  rejecl  him*  but  an  unreafon- 
able  hatred  of  the  heart  ? 

There  is  another  clafs  of  people,  which  in- 
cludes various  denominations,  and  fome  of  all 
denominations  of  profefling  chriftians,  who  deny 
and  reject  the  true  God.  To  this  clafs  belong 
fuch  as  really  have  wrong  notions  of  the  true 
moral  character  of  God.  Perhaps  the  moft  nu* 
tnerous  of  this  clafs  are  thofe,  who  believe  that  all 
which  God  does  in  his  works,  is  folely  with  a 
view  to  the  good  of  his  creatures  ;  and  not  with 
a  view  to  his  own  glory.  To  people  of  this  be- 
lief the  real  character  of  God  is  odious.  Kepre- 
fent  God  as  fovereign,  and  to  be  loved  for  what 
he  is  in  himfelf,  afide  from  the  consideration  of 
his  kindneffes  to  us,  fuch  people  will  demur,  and 
tejeft  him.     Show  them  God  as  one,  who  fore- 


235 

knows  a&d  forcdetermines  all  event3,  and  who 
treats  his  creature  man,  as  being  in  a  totally  de- 
praved flate,  and  abfolutely  dependent  on  his 
grace  for  regeneration,  and  they  will  utterly  re- 
ject him.  If  there  be  any  of  this  character  prefent 
be  intreated  to.  confider,  whether  you  are  not  reg- 
ally oppofmg  the.  very  God,  revealed  by  our 
Lord  Jefus  Chrift.  If  you  arc  of  this  character 
your  profeflion  and  love  will  do  you  no  good, 
when  you  go  from  hence  to  the  world  of  fpirits. 

Another  clafs  may  be  mentioned  who  reject 
God.  It  is  the  profane  clafs  of  mankind.  They 
take  God's  name  in  vain,  openly  defpife  his  laws, 
treat  religion  with,  contempt,  cheat  their  neigh- 
bours, and  treat  the  fabbath,  prayer  and  all  chrif- 
tian  duties  with  neglect. 

It  is  needlefs  to  offer  a  fingle  argument  to 
prove,  that  this  fort  of  people  reject  the  eternal 
God.  They  carry  the  marks  of  rebellion  in  their 
foreheads.  They  are  unwife  as  to,  the  prefent 
time,  and  unwife  as  to  eternity.  Poor  unhappy 
man!  Will  you  always  laugh  at  religion  ?.  In  the 
agonies  of  death  will  you.  curfe  and  fwear,  and 
call  on  God  to  damn  your  foul  ?  Will  you  bid 
defiance  to  Omnipotency,  when  your,  naked  fou} 
hovers  before  God  in  eternity  ?  Rather  will  not 
your  foul  fink  into  an  infinite  gloom.  It  is  God, 
the  living  God,  that  you  contemn.  The  Lord 
Jefus,  the  promifed  feed,  holds  up  the  character 
of  his  Father  before  you.  From  the  crofs  it 
mines  in  all  its  glory.  You  reject  him.  In  this 
you  are  highly  criminal. — In  a  word,  all,  who  are, 
not  real  chriftians,  cafl  off.  God*  Every  man  is 
either  a  friend  or  an  enemy  to  him, 

V.  The  fubject  of.  the  promifed  feed  leads  to 
the  beft  knowledge. 

Every  branch  of  fcience.isacypher,  compared 
to  this.     Languages  fhow   us  how  men   exprefs 


their  ideas ;  Mathematics  teach  us  the  uie  of  num- 
bers and  lneafures  ;  Philofophy  explains  the  works 
of  nature,  and  connections  between  caufes  and  ef- 
fects ;  AJironomy  leads  us  among  funs  and  ftars  ; 
Agriculture  ihows  us  how  we  are  to  provide  food 
and  clothing  for  the  body ;  Geometry  how  to 
meafure  the  earth  and  other  things ;  Navigation 
how  to  go  to  foreign  countries  on  the  feas  and 
oceans  ;  Rhetoric  how  to  pleafe  ;  Hijfory  informs 
us  what  has  taken  place  in  part  ages  ;  Law  ex- 
plains  our  duty  as  citizens ;  War  how  to  kill  and 
deftroy  one  another  :  but  the  fubjecl  of  the  prom- 
|fed  feed  leads  us  to  fee  the  glorious  difplays  of 
Jehovah.  It  lays  open  all  his  perfections,  and 
Hates  his  defigns.  It  carries  the  mind  from  earth 
to  Heaven,  and  (hows  us  the  eternal  Trinity  and 
the  office  of  each  perfon  in  the  Trinity.  It  brings, 
our  minds  from  Heaven  to  calvary,  and  there 
fhows  us  juftice  and  mercy  mining  more  illuftri- 
oufly  than  the  meridian  fun.  It  ihows  us  what 
God  Almighty  has  been  doing,  and  what  he  will 
do  in  future  time.  And  how  all  kingdoms  and 
nations,  all  worlds,  all  events  in  Heaven,  earth 
and  hell,  are  connected,  and  confpire  to  exhibit 
the  glory  of  God,  and  advance  the  work  of  re- 
demption. It  carries  the  mind  into  the  great 
field  of  the  univerfe,  and  (hows  us  the  moral  char- 
of  the  intellectual  world.  It  teaches  us  our  duty 
as  citizens  of  the  univerfe,  brings  a  remedy  for 
our  fick  and  wounded  fouls,  points  out  the  way, 
which  leads  to  happinefs,  and  opens  the  brighter! 
profpects  beyond  death. 

It  is  a  moil  fublime  fubject.  No  one,  who 
ftudies  it,  has  reafon  to  regret  his  labour.  The 
trite  obfervation  made  by  empty  minds,  that  the 
ftudy  of  religion  is  below  a  man  of  genius  and  bu- 
finefs,  is  without  the  lead  foundation.  It  enlar- 
ges the  mind,  more  than  any  other  ftudy.     It  is  a 


*37 

field  in  which,  fruit  is  always  to  be  found.  A 
fubject,  which  can  never  be  exhaufted.  It  charms 
the  pious  heart ;  fills  it  with  the  purefl  pieafure  ; 
fmooths  the  rugged  path  of  life ;  adminiilers  a 
cordial  to  the  dying  man  ;  and  opens  the  door 
into  the  bright  manfions  above,  where  he  will 
contemplate  with  the  fweeteft  delight  on  the 
character  of  God,  which  is  brought  into  view  by 
the  promifed  Saviour. 


WS 


The  Nece/fiiy  of  Atonement  for  Sin,  in  -order  U 
the  Pardon  of  the  Sinner  ; 


J 

Illuftrated  in  aDifcourfe,  by  STEPHEN  WEST, 
D.  D.  Paflor  of  the  Church  in  Stockbridge. 


romans  iv.  25. 

Who  was  delivered  for  our  offences,  and  was  raifed 
again  for  our  juflifcation. 

FEW  doctrines  of  the  holy  fcriptures  are  more 
offenfive  to  the  world  than  that  of  the  atone- 
ment : — It  connects  with  it  a  train  of  ideas  which 
are  painful  to  the  human  heart.  For  this  reafon 
it  is  that  Chrifl  crucified  was  a  ftumbling-block  to 
the  Jews,  and  foolifhnefs  to  the  Greeks.  "  What 
need  was  there"  fay  fome,  "  that  a  perfon  fuf- 
taining  fo  infinitely  high  and  exalted  a  char- 
acter as  Chrifl:  is  reprefented  to  poffefs,  mould 
die  for  the  fins  of  men  ?  The  Apoflle,  it  is.  true, 
faith  that  without  fhedding  of  blood  is  no  remif 
fion,*  and,  that  it  is  not  pojfible  that  the  blood  of 
bulls  and  of  goats  fhould  take  away  fins.  \  He 
alfo  faith  that  Chrifl  hath  redeemed  us  from  the 

*  Heb.  ix.  2z.  -Micb.x.4. 


s< 
u 

«c 
fC 
IC 


^40 


"  curfe  of  the  law,  being  made  a  eurfe  for  us.\  He$ 
"  like  wife,  tells  us  that  God  commendeth  his  love 
u  towards  us,  in  that  while  we  were  yet  finners 
"  Chrijl  died  for  us  ;  and,  that  when  we  were  en- 
il  emics  we  were  reconciled  by  the  death  of  his  Son.§ 
"  But,  mud  it  not  be  that  thefe  expreflions  are 
"  figurative,  defigned  to  convey  fomething  very 
"  different  from  their  literal  import  ?  Is  not  God 
<c  in  himfelf  infinitely  good  ?  And,  doth  not  a 
"  difpofition  to  forgive,  make  an  effential  part  of 
"  goodnefs,  and  neceffarily  enter  into  the  very 
"  nature  of  it  ?" 

These  are  important  inquiries ;  and,  need  care- 
ful examination.     We  obferve,  then, 

i.  That  the  exercife  of  forgivenefs  is  an  im- 
portant branch  of  goodnefs ;  and,  goodnefs  never 
appears  more  glorious  than  in  proper  exercifes  of 
mercy.  Accordingly^  Chrifl  directs  his  difciples 
to  be  merciful,  as  their  Father  alfo  is  merciful. |j 
It  cannot  be  denied,  however,  that  goodnefs,  which 
always  regards  ultimately  the  good  of  the  whole* 
may  itfelf  with  propriety  j  and  as  the  cafe  may  be* 
muft  of  necejfity,  fet  fome  bounds  to  the  exercife 
of  forgivenefs.  A  total  fufpenfion  of  all  punifh- 
merits,  and  an  unlimited  exercife  of  forgivenefs, 
it  is  eafily  feen,  may  be  deftructive  of  the  general 
good.     This  being  the  cafe  we  are  compelled  to 

J  acknowledge  that  the  exercife  of  forgivenefs  is  net 

fo  elTential  a  part  of  goodnefs,  as  that  it  would,  in 
all  cafes,  be  in  the  lead  degree  inconfiftent  with 
the  mod  true  and  perfecl  goodnefs  to  inflict  pun- 
ishment. Every  one  is  fenfible  there  may  be  fuch 
a  fufpenfion  of  punifhments  as  to  embolden  wick- 
ed men,  and  give  encouragement  to  crimes ;  and, 
thereby  fubvert  all  law  and  government.  In  this, 
the  univerfal  fenfe  of  mankind  mod  fully  concurs, 
and  all  human  governments  agree. 

t  Gal.  iii.  ij.  $  Rom.  v.  8,  i^  .  fl  Luke  vi.  3^. 


24  i 

Still,  many  feem  to  imagine  that  the  Divine 
Being,  the  governor  of  all  worlds,  ought  never  to 
punifh — -that,  be  it  as  it  may  as  to  human  gov- 
ernments, the  divine,  may  be  fupported  without 
punishments,  whatever  rebellions  may  take  place* 
But,  have  men  a  fufficiently  clear  and  extenfive 
-view  of  the  vafl:  kingdom  and  government  of 
God,  and  of  its  yarious  relations  and  connexions, 
to  determine  with  certainty  that  it  may  be  fup* 
ported,  its  intereft  fecured,  and  its  mod  valuable 
ends  anfwered,  without  punifhments  ?  Or,  is  the 
wifdom  of  man  fufficient  to  decide  when,  and 
how  far,  and  on  what  confideration,  divine  good- 
nefs  may  be  mod  beneficially  exercifed,  and  ap- 
pear to  greateft  advantage,  in  pardoning  offences  ? 
Thefe  are  difcoveries  with  refpect  even  to  human 
governments,  which  the  wifdom  of  man  hath 
never  yet  made.     We  therefore  obferve, 

2.  That  it  is  manifefl  offences  may  be  fo  over- 
looked as  to  deflroy  government,  and  render  it 
contemptible.  Therefore,  fpeaking  to  the  chil- 
dren of  Ifrael,  by  the  prophet,  God  faith,  "  How 
fhall  I  pardon  thee  for  this  ?  thy  children  have 
forfaken  me,  and  fworn  by  them  that  are  no 
gods  :  when  I  had  fed  them  to  the  full,  they 
then  committed  adultery,  and  affembled  them- 
felves  by  troops  in  the  harlots  houfes.  They 
were  as  fed  horfes  in  the  morning :  every  one 
neighed  after  his  neighbor's  wife.  Shall  I  not 
vifit  for  thefe  things  t  faith  the  Lord :  and 
fC  fhall  not  my  foul  be  avenged  on  fuch  a  nation  as 
"  this  V*  To  fuppofe  that  punifhments  are 
never  neceffary  to  the  general  good,  where  wick- 
ednefs  is  committed,  is  to  fuppofe  both  law  and 
government  unneceffary.  Government  cannot 
exifl  without  law  :  Nor  can  there  be  law  with- 
out penalty.     All  the  authority  of  the  law  lies  in 

H  h 


« 

cc 

«c 


242 

its  penalties.  It  is  penalties  only  that  make  laws 
refpectable,  and  create  a  fear  of  offending :  And, 
as  the  public  peace  and  good  are  fecured  and  de- 
fended only  by  the  law,  it  is  of  proportionable 
importance  that  the  law  mould  never  lofe  its  re* 
(training  influence  and  refpectability.  If  func- 
tions and  penalties  are  effential  to  laws,  an  entire 
neglect  to  execute  renders  them  entirely  ufelefs. 
And,  if  an  entire  neglect,  in  the  fupreme  Ruler, 
to  execute  the  penalties  of  the  law,  when  they 
are  incurred  would  be  fubverfivc  of  government  5 
a  partial  neglect,  would  have  a  proportionable 
influence  to  unhinge  and  weaken  it.  If  penalty 
be  effential  to  law,  the  execution  of  it  when  in- 
curred is  effential  to  government ;  becaufe,  a 
penalty  never  executed,  lofeth  all  its  influence 
and  can  be  of  no  ufe. 

That  the  good  of  God's  moral  kingdom  can- 
not be  promoted  and  fecured  without  law  and 
government,  is  what  will  not  be  denied.  If  we 
believe  in  the  perfection  and  goodnefs  of  the  di- 
vine moral  character*  we  mail  believe  that  God 
has  annexed  fuch  penalties  to  his  laws  as  are 
moft  wifely  calculated  to  guard  the  interefl,  and 
fecure  the  welfare,  of  the  great  community  over 
which  he  prefideth.  The  only  rule  by  which  we 
are  to  judge  of  the  juflnefs  and  fuitablenefs  of  any 
penalty  by  which  a  law  is  fanctioned,  is  the  pro- 
portion it  bears  to  the  evil  which  will  naturally 
accrue  to  the  community  from  a  violation  of  it, 
and  the  eftimate  it  contains  of  the  evil  of  tranf- 
greflion.  1  hat  the  fupreme  Lawgiver  mould 
guard  the  good  of  his  kingdom  by  laws  fanction- 
ed  by  fuch  penalties  as  are  mod  exactly  propor- 
tioned to  the  evils  which  would  naturally  accrue 
to  the  community  from  tranfgreflion,  may  natuYal- 
ly  be  inferred  from  the  abfolute  perfection  of  his 
moral  character : — Goodnefs,   and   the    perfect 


243 

■ 

regard  which  God  hath  to  the  happinefs  and  wel- 
fare of  his  moral  kingdom,  would  neceffarily 
require  fuch  an  adjuftment  of  penalties. 

But,  ifgoodnefs  in  God,  and  a  regard  to  the 
bed  intereft  and  happinefs  of  his  kingdom,  require 
that  that  he  exercife  moral  government  over  his 
creatures;  and,  if  moral  government  cannot  be 
exercifed  without  laws  fan&ioned  by  proper  pen- 
alties ;  how  can  it  be  inferred  from  the  goodnefs 
ffGod  that  the  tranfgreifor  mall  go  unpunifhed  ? 
If  goodnefs,  and  a  regard  to  the  public  good, 
annex  the  penalty  ;  why  will  not  the  fame  good- 
nefs, and  regard  to  the  public  good,  require  its 
execution  ?  Nothing  is  more  abfurd  than  to  fup^ 
pofe  that  we  might  infer  from  divine  goodnefs  the 
remiffion  of  a  penalty  by  which  that  fame  divine 
goodnefs  had  fan&ioned  the  law.  If  goodnefs 
annex  the  penalty,  by  what  rule  can  it  be  con- 
cluded that  goodnefs  will  remit  it  ?  To  fuppofe 
that  goodnefs  mould,  both  annex ,  and  yet  remit,  is 
to  fet  goodnefs  at  variance  with  itfelf.  Hence  it 
appears  felf-contradictory  to  fuppofe  that  divine 
goodnefs  fhould  annex  penalties  to  laws,  and 
then,  when  incurred,  fhould,  without  a  confider- 
ation  unknown  to  the  law,  remit  them. 

Further,  if  the  penalties  of  the  law  exhibit 
no  higher  a  degree  of  difpleafure  againft  the  tin- 
ner than  neceffarily  arifeth  from  the  moft  perfect 
benevolence  of  the  Deity  to  his  creatures,  and  the 
higheft  regard  to  the  happinefs  of  his  kingdom  ; 
every  degree  of  difregard,  in  the  fupreme  Ruler, 
to  the  penalty,  muft  of  necefTity  manifeft  a  pro- 
portionable want  of  moft  perfect  good-will  to  his 
creatures.  If,  therefore,  the  Deity  do  not,  in 
every  inftance  manifeft  that  difpleafure  againft 
the  finner  which  the  penalties  of  his  law  repre- 
fent  him  to  polfefs  ;  the  law  is  neceffarily  fo  far 
given  up ;  and,  ceafeth   to  be  an  exhibition  of 


244  • 

goodnefs,  and  of  the  true  moral  character  of 
God.  If  goodnefs,  in  the  Deity,  will  guard  the 
intereft  and  happinefs  of  his  moral  kingdom,  it 
muft  neceffarily  do  it  by  laws  eftablifhed  with 
proper  fan&ions.  Hence,  it  muft  be  as  abfurd 
to  infer  from  the  goodnefs  of  God  that  he  will 
pardon  finners,  without  any  thing  being  done  a?, 
effectually  to  eftablifli  the  law,  as  the  execution  oi 
the  penalty  ;  as  it  would  be  to  fuppofe  that  he 
would  abandon  the  good,  and  renounce  the  in- 
terefl:, of  his  kingdom  at  largei  So  little  reafon 
is  there  to  infer,  from  the  neceflary  and  eflential 
goodnefs  of  God,  that  he  will  pardon  finners 
without  any  confederation  of  atonement. 

But,"  it  is  urged,  "  if  the  finner  repent,  con- 
demn himfelf,  and  take  the  fide  of  government, 
why  is  not  thjs  a  fufficient  reafon  for  his  being 
pardoned  ?  Why  is  it  not  manifeft  that  divine 
goodnefs  may,  on  that  condition,  be  exercifed 
to  the  greatefl  advantage  in  forgiving  the  tranf- 
grefibr  ?"     We  reply, 
i.  If  the  law  of  God  be  juft,  and  a  regard  to 
the  penalty  of  it,  in  the  Supreme  Ruler,  be  effen- 
tial  to  government ;  the  finner  cannot  become  a 
penitent,   condemn  himfelf,  and  take  the  fide  of 
government,   any   further  than   he  feels  th«e  ne- 
ceflity  of  a  ftricl:  regard  being  had,  in  the  admin- 
iftration,  to  the  fan&ions  and  penalty  of  the  law. 
If  the  finner  repent,  the  divine  law  is  the  rule  by 
which  he  judgeth  and  condemneth  himfelf:  No 
repentance  can  be  fmcere  and  genuine,  any  fur- 
ther than  it  leads  the  fubjed  to  fee  the  perfect 
righteoufnefs  and  goodnefs  of  the  law  ;  and,  feel 
the  importance  and  abfolute  neceflity  of  its  being 
fupported   in   government.      That    repentance, 
therefore,  which  brings   the  finner  to  condemn 
himfelf,  and  take  the  fide  of  government,  will  ne- 
ceflarily bring  him  to  feel  the   inconfiftency  and 


cc 
<c 

CC 
CC 

cc 

CC 


245 

titter  impropriety  of  his  receiving  a  pardon,  unlefs 
fomething  be  done  as  effectually  to  fupport  the 
authority  of  the  law,  as  the  execution  of  the  pen- 
alty.    That  repentance  which  brings  the  fmner 
to  take  the  fide  of  law   and  government,  brings 
him  equally  to  feel  the  abfolute  neceflity  of  the 
execution  of  the  penalty,  where  it  is  incurred,  in 
order  to  the  fupport  of  government.     This  is 
manifeft,  if  the  execution  of  law  be  necelTary  to  the 
fupport  of  its  authority.     To  fuppofe  repentance + 
therefore,  to  be  a  fufficient  reafon  for  pardon  be- 
caufe  it  brings  the  fubjeel  to  take  the  fide  of  law  and 
government ,  is  an  abfurdity.     It  implies   that  the 
Taw  ought  to  be  given  up  with  refpeft  io  the  peni- 
tent, becaufe  he  is  brought  to  fee  and  feel  the  high 
and  abfolute  importance  that  its  authority  fhould  be 
fupported.     Hence  it  appears  that  nothing  can  be 
more  effectual  to   convince  the  finner  of  the  in- 
difpenfible  neceflity  of  atonement,  in  order  to  the 
remiffion  of  fin,  than  that  repentance  which  brings 
him  to  take  the  fide  of  government,  and  make 
the  law  of  God  the  rule  by  which  he  judgeth  and 
condemneth  himfelf. 

2.  If  repentance  be  a  reafon  for  pardon,  it  muft 
be,  either  that  repentance  is  itfelf  the  penalty  of 
the  law,  or  the  penalty  is  given  up.  One,  or  the 
other,  of  thefe  muft  be  true  :  there  is  no  medium 
— no  middle  way  between  them.  If  the  penalty 
of  a  law  be  not  executed  when  incurred,  it  is  given 
up.  Therefore,  if  the  penitent  be  pardoned  in 
confideration  of  his  repentance,  it  muft  of  necof- 
fity  be,  either  that  repentance  itfelf  is  the  penalty 
of  the  law,  or  that  the  penalty  of  the  law  in  his 
cafe  is  given  up.  Where  the  law  is  tranfgreffed, 
the  penalty  of  it  is,  in  fact,  incurred  ; — and  that 
equally  whether  the  fubjecl:  be  a  penitent,  or  not. 
When  the  law  is  tranfgreffed,  the  fubjecl  is 
brought  under  condemnation.     Confequently,  he 


246 

mud  be  condemned,  either  to  repentance,  or  to 
fome  punifhment.  If  no  punifhment  be  executed 
becaufe  he  repents^  it  mud  of  neceffity  be,  either 
that  repentance  is  the  penalty  of  the  law,  or  that 
the  law  is  never  put  in  execution. 

3.  To  fuppofe  repentance  a  fufficient  reafon 
why  the  penalty  of  the  law  fhould  not  be  execu- 
ted upon  the  tranfgreffor,  implies  that  repentance 
is  a  full  and  fufficient  reparation  of  all  the  injury 
done  by  the  fmner  to  the  great  community  to 
which  he  belongeth.  If  repentance  do  not  fully 
repair  all  the  injury  done  to  the  government  of 
God  by  the  rebellion  of  the  fmner,  it  is  manifeft 
that  the  good  cf  God's  kingdom  requires  fome- 
thing  more,  as  a  fufficient  reafon  for  remitting  the 
penalty  of  the  law.  But  he  who,  himfelf,  repairs 
all  the  injury  which  he  has  ever  committed  upon 
a  government,  is  in  the  fame  predicament  with 
refpecl:  to  government  as  he  would  have  been,  had 
he  never  injured  it :  Nor,  would  there  be  any 
more  juftice  in  treating  him  as  an  injurer  of  the 
community,  than  if  he  had  never  tranfgreffed.  If 
it  would  be  unjuft  to  punifh  one  as  an  offender 
who  never  injured  the  community;  it  would  be 
equally  unjulfc  to  punifh  one  for  an  injury  to  the 
community  which  he  had  repaired.  Ify  therefore, 
repentance  be  a  reparation  of  the  injury  done  to 
the  divine  government,  jtiftice  and  the  good  of 
government  require  that  the  penitent  fhould  go 
unpunifhed.  And,  if  jujiice  require  that  the  pen? 
itent  fhould  go  unpunifhed,  there  is  no  room  left 
for  his  receiving  a  pardon.  To  fuppofe  there 
fhould  be  a  pardon  where  juftice  forbids  a  punijh* 
ment,  is  an  abfurdity.  Therefore  is  it  equally  ab- 
furd  to  fuppofe  the  repentance  of  a  tranfgreffor  ^  to 
be  a  fufficient  reafon  for  a  pardon. 

Besides  ;  if  the  repentance  of  a   finner  be  a 
fufficient  reafon  why  no  punifhment  fhould  be  ex- 


247 

II ,  I  < 

ecuted  upon  him,  all  laws  which  threaten  punifh- 
ments  for  crimes  upon  any  other  condition  than 
that  they  are  never  repented  of,  are  manifeftly  un- 
reafonable  and  unjuft.  Yet,  this  is  evidently  ihe 
cafe  with  all  the  laws  of  God.  They  make  no 
exception  in  favor  of  the  penitent.  Their  lan- 
guage is,  The  fold  that  finnsth,  itjhall  die — curfed 
be  every  one  that  continue tb  not  in  all  things  writ- 
ten in  the  book  of  the  law  to  do  them.  But,  if  the 
law  threatened  punifhment  only  on  condition  that 
the  tf  anfgreifor  did  not  repent,  it  would  effectually 
prevent  the  execution  of  all  punifhments  what- 
ever ;  and,  therefore,  utterly  invalidate  and  take 
away  all  law.  On  this  hypothecs  the  time  would 
never  come  when  punifhments  could  legally  be 
inflicled  ;  becaufe  it  would  never  be  too  late  for 
the  finner  to  repent,  and  in  that  way  remove  the 
ground  of  punifhment ;  and,  never  appear  that  the 
finner  will  not  repent.     Again, 

4.  If  the  repentance  of  a  finner  be  a  fufficient 
reafon  why  no  future  punifhment  fhould  be  exe- 
cuted upon  him,  it  mult  be  that  the  good  of  God's 
moral  kingdom  requires  no  further  teftimony  of 
his  difpleafure  againft  the  tranfgrefTor  than  thofe 
pains  and  evils  which  univerfally  accompany  the 
commiffion  of  fin.  If  the  good  of  God's  govern- 
ment require  any  greater  evil  to  be  inflicled  as  a 
teftimony  of  divine  difpleafure,  than  neceffarily 
and  univerfally  accompanies  the  commiflion  of 
fin  ;  it  is  plain  that  repentance,  or  ceafmg  to  com- 
mit fin,  would  not,  of  itfelf,  be  a  fulFicient  reafon 
for  the  fufpenfion  of  punifhment :  And  therefore, 
that  the  remiiTion  of  punifhment  fimply  on  this 
confideration,  would  be  detrimental  to  the  good 
of  God's  kingdom. 

If  there  be  no  need  of  any  further  evidence  of 
God's  hatred  of  iniquity,  than  the  natural  evil  and 
pain  which  are  made  to  accompany  tranfgrefiion  5 


248 

there  is  no  need  that  any  greater  hatred  of  fin 
mould  exift  in  the  divine  mind^  than  is  exprefied 
in  thefe  evils.  And,  if  this  be  the  cafe,  it  is  eafy 
to  fee  that  every  motive  which  can  operate  on  the 
iinner's  mind  to  induce  him  to  repent,  is  utterly 
taken  away.  For,  it  is  obvious  that  the  pleafures 
of  fin,  notwith (landing  all  the  pain  which  is  made 
to  accompany  the  indulgence,  are,  in  his  view, 
preferable  to  all  others.  On  this  principle  there 
would  not  be  the  lead  profpect  that  any  finner 
ever  would  repent :  becaufe,  all  would  prefer  the 
pleafures  of  fin,  with  every  inconvenience  attend* 
ing  them,  before  all  other  enjoyments  of  which 
they  have  any  knowledge  :  thefe  pleafures  being 
the  greateft  which  the  finner,  in  his  prefent  tem- 
per of  mind,  is  capable  of  enjoying.  This  is  ev- 
ident from  the  choice  which  finners  actually  make, 
notwithstanding  the  apprehenfions  they,  very  fre- 
quently, have  of  far  greater  evils  to  come,  if  they 
do  not  repent  and  turn  from  their  evil  ways. 

Thus  manifefl  is  it  that  the  fuppofition,  that 
the  good  of  God's  moral  government  requires  no 
other  teftimony  of  his  anger  with  the  finner  than 
is  contained  in  thofe  natural  evils  which  are  uni- 
verfally  attendant  on  the  rpra£tice  of  iniquity ; 
throws  the  reins  on  the  fmner's  neck,  gives  free 
fcope  to  finful  indulgence,  and  is  utterly  fubver- 
five  of  all  rule  and  order  whatever. 

5.  If  repentance  be  afufficient  reafon  for  the 
remifTion  of  punifhment  in  one  cafe,  it  mult  be  fo 
in  all.  That  which  will  be  a  fufficient  reafon 
why  nopunifhment  fhould  be  executed,  in  one  in- 
fiance  ;  will  be  a  fufficient  reafon  why  no  punifh- 
ments  fhould  be  executed,  in  all  fimilar  inftances. 
But,  mould  it  be  made  a  univerfal  rule  of  law, 
that  no  punifhment  fhould  be  inflicted  for  any 
crime  whatever,  excepting  in  cafes  of  final  impen- 
itence ;  all  government   would,  at  once,  be  at  an 


249 

end.  Befides  that,  by  a  mere  rule  of  law^  on  this 
hypothecs,  it  never  could  be  determined  when  the 
finner  fhall  be  deemed,  and  in  facl:  is,  a  final  im- 
penitent ;  the  principle  would  fuppofe  that  no  crime 
is,  in  itfelf  fimply,  injurious  to  the  community  at 
large :  For,  if  it  be,  it  requires  punifhment,  for 
the  fame  reafon  that  final  impenitence  requires  it. 
But,  if  no  fingle  crime  be,  of  itfelf,  injurious  to 
the  community  at  large  ;  no  one  crime  ought  to 
be  prohibited  on  any  penalty.  The  fuppofition 
under  confideration  admits  no  more  than  that 
final  perfeverance  in  wickednefs  would  be  detri- 
mental to  the  public.  Therefore  no  crime  which 
has  been  committed  by  the  penitent  ought  ever 
to  be  puniihed.  But,  if  fingle  inftances  of  tranf- 
greilion  are  not  to  be  punifhed,  why  are  a  leries 
of  tranfgreffions  ?  And$  why  is  final  perfeverance 
in  wickednefs  to  be  punifhed  ?  A  repetition  of 
thofe  acts  which  are  not  injurious  to  the  public, 
can  no  more  merft  punifhment  than  any  individ- 
ual of  thofe  acts  which  are  repeated.  If  the  be- 
ginning of  a  courfe  of  conduct  be  not  hurtful  to 
the  public,  aperfiftence  in  it  cannqt  be  hurtful. — - 
Confequently,  if  there  be  no  reafon  for  punifhing 
fingle  acls  of  wickednefs  \  neither  is  there,  for 
punifhing  perfeverance  in  it.  Invert  the  or.der 
of  the  argument,  and  it  will  flahd  thus :  If  the 
good  of  government  require  that final perfeverance 
in  wickednefs  be  punifhed  ;  it  requires,  alfo,  that 
■fingle  acls  of  wickednefs  be  punifhed.  And,  if  ft 
require  that  fingle  acls  of  wickednefs  be  pun- 
ifhed, repentance  cannot  be  a  reafon  for  the  re- 
miflion  of  punifhment. 

Besides  ;  on  the  principle,  that  the  good  of 
government  requires  that  they  only,  who  per- 
fevere  in  wickednefs,  fhall  be  punifhed ;  how 
(hall  it  be  determined  what  this  perfeverance  is, 

I  i 


2$0 

which  merits  punifhment  ?  How  long  the  firmer 
muft  perfevere,  to  render  it  requifite  to  the  public 
good  that  punifhment  mould  be  actually  inflicted? 
If  the  perfeverance  is  to  be  eternal  it  is  readily 
feen  that  the  finncr  never  can  be  punifhed  :  If  it 
be  only  for  any  limited  time,  his  repentance,  even 
though  it  then  take  place,  is  no  reafon  for  the 
remiflion  of  punifhment.  Thus  evident  is  it  that 
if  only  impenitence  and  perfeverance  in  wicked- 
nefs  are  ever  to  be  puniflied,  all  punifhment  muft 
be  excluded  from  the  divine  government.  Nor 
is  it  lefs  evident  that,  if  there  be  a  propriety  in 
God's  inflicting  punifhment  on  finners  in  any 
cafe  whatever,  repentance  is  no  reafon,  in  itfelfj 
why  punifhment  mould  be  remitted. 

But,  it  is  objected,  further, 

"  That  it  is  a  beauty  in  civil  governments  to 
"  beftow  pardon  without  any  other  confideration 
"  than  that  of  repentance ;  why  not,  then,  in  the 
"  divine  I" 

We  reply,  that  the  objector,  it  is  prefumed, 
will  not  urge  that  a  pardon  of  offences  againft  the 
civil  community  ought  in  all  cafes  to  be  be  (towed 
where  there  is  repentance.  That  this  mould  be 
a  rule,  refpe&i-ng  the  execution  of  punimments,  in 
civil  communities,  would  be  as  abfurd,  and  as 
fubverfive  of  all  order  and  authority,  as  the  fame 
would  be,  in  the  divine  government.  Accord- 
ingly, the  wifdom  and  propriety  of  fuch  a  rule  has 
never,  yet,  been  difcovered,  nor  ever  will  be,  by 
civil  legiflators.  Were  fuch  a  rule  as  this  to  be 
eftablifhed  in  civil  communities,  lav/  would  lofe 
its  authority,  and  all  government  at  once  be  at 
an  end.  Every  criminal,  as  danger  approached, 
would  become  a  penitent-,  and  the  terror  of  pun- 
ifhment, that  great  reflraint  from  crimes,  at. once 
be  removed.  And  if,  in  civil  governments,  pen- 
fence  will  not  'Univerfnlly  be  a  reafon  for  the  re- 


25* 

million  of  punifhment  ;  why  mould  it  be  in  any 
safe  whatever  ?  Any  pardon  on  this  confederation 
[imply  ^  would  have  a  degree  of  the  fame  influ- 
ence on  government,  as  univerfal  pardons  on  the 
fame  con fi deration.  If  it  would  be  detrimental 
to  civil  government  to  eftablifh  it  as  a  univerfal 
rule,  that  penitence  fhould  avert  punifhment ;  it 
would  be  proportionably  detrimental,  to  make  k 
a  rule  that  it  mould,  in  any  cafe.  But,  we 
obferve,  r 

i.  That  there  is  a  vafl  difparity,  in  many 
refpe&s,  between  the  government  of  God,  and 
that  of  men.  Human  laws,  and  human  legifia* 
tors  are,  all,  imperfecl ;:— hence  we  find  the  codes 
of  human  laws  continually  varying.  The  judi- 
cial, and  executive,  parts  of  government,  are 
imperfect  :  as,  alfo,  is  evidence  with  refpecl:  to 
fads.  Hence,  human  governments  may,  in 
many  inftances,  do  injustice  to  individuals. — » 
Therefore, 

2.  When  pardons  are  beftowed,  in  civil  gov- 
ernments, it  is  ufually  on  an  apprehenfion  that 
the  fentence  of  the  law  may  be  too  fevere — that  it 
may  bear  too  hard  upon  the  criminal-— or,  that 
there  may  be  palliatives  refpe&ing  his  crime 
which  the  law  could  not  forefee  and  mark  out. — ■ 
Pardons  are,  alfo,  fometimes  beftowed  through 
favor  and  partiality ;  at  others,  on  account  of  the 
weaknefs  of  government.  But,  there  appears  no 
manner  of  evidence  that  it  would  be  wife,  or  for 
the  good  of  civil  government,  ever,  in  any  in- 
fiance,  to  grant  a  pardon  to  a  criminal,  on  the 
fimple  confideration  of  repentance*  Nor,  doth 
it  appear  that  pardons  ever  are,  in  fad,  beftowed 
on  this  confideration.  The  fuppofition  that  par- 
dons ought  to  be  granted,  in  confideration  of 
repentance,  either  univerfaily,  or  in  any  inftance^ 
-would  involve  all  the  evils  to  civil  government 


*5* 

• 

which  it  has  been  before  mown  the  fame  rule  o£ 
ad  mini  ft  ration  would,  to  the  divine.     But, 

3.  The  divine  government  is,  every  way,  abfo- 
lutely  and  infinitely  perfect.  That  code  of  laws 
which  is  contained  in  the  holy  fcriptures,  hath 
not,  from  thefirfl,  been  altered  :  and,  never  will 
admit  an  alteration  for  the  better.  An  argument 
this,  of  the  abfolute  an4  infinite  perfection  of  its 
author !  The  divine  laws  are  perfect,  and  reach 
to  every  poflible  cafe  :  the  command  being  ex- 
ceeding broad.  The  penalties  are  fuch  as  tend,  in 
the  beft  manner  as  penalties,  to  fecure  and  maintain 
the  authority  of  government,  and  promote  the 
general  good  :^-being  mofl  exactly  proportioned, 
in  every  fuppofeable  inftance,  to  the  injury  which 
would  accrue  to  the  public,  to  the  univerfe,  from 
a  violation  of  the  law.  The  judge,  too,  is  om- 
nifcient,  almighty,  and  infinitely  juft  and  good. 
Where,  then,  can  we  conceive  there  mould  be 
any  ground  for  a  pardon,  unlefs  fomething  at  the 
fame  time  be  done,  which  fhall  as  effectually 
fupport  the  authority  of  the  law,  as  the  execution 
of  the  penalty  ?  How  can  the  good  of  God's  gov- 
ernment, and  of  the  community  at  large,  in  that 
cafe  be  fecured,  unlefs  the  Deity  in  fome  way 
exhibit  a  difpleafure  againft  the  (inner,  which  will 
as  effectually  deter  from  tranfgreffion,  as  the  exe- 
cution of  punifhment.  I  A  pardon  bellowed  in 
fuch  a  way  as  mould  diminifh,  in  the  leaft  degree, 
in  the  mind  of  the  creature,  the  idea  of  the  infi- 
nite hatefulnefs  of  fin,  in  the  fight  of  God  ; 
would  neceflarily  abate  the  terror  of  the  penalties 
of  the  law:  and,  would,  therefore,  evidently  be 
inconfiftent  with  the  character  of  the  great  gover- 
nor of  the  world,  and  the  good  of  his  moral 
kingdom  and  government. 

The  following  conclufions,  therefore,  feeiy 
<clear  and  obvious,  viz. 


253 

i.  That  government  cannot  be  exercifed 
without  law  ;  and,  law  cannot  exift  without  pen^ 
alty.  All  the  authority  of  law,  and  all  that  gives 
it  any  commanding  influence  beyond  that  of 
mere  advice,  is  its  penalty  ;  or,  the  fear  it  be- 
gets in  the  mind  of  the  fubjecl  that  tranfg region 
will  be  punifhed.  A  law  (if  it  might  be  fo  term- 
ed) without  a  penalty,  it  is  eafy  to  fee,  could 
have  no  fuch  influence  r^as  it  leaves  the  fubjecl 
to  obey,  or  difobey,  at  his  option,  without  fear  of 
any  ill  confequences  to  himfelf. 

2.  That,  a  total  neglect,  in  the  Supreme  Ru- 
ler, to  execute  the  penalties  of  the  law,  where 
they  may  be  incurred,  would  totally  deftroy  the 
authority  of  the  law  ;  and,  therefore,  be  utterly 
fubverfive  of  all  government,  And,  if  this  would 
be  the  certain  and  necefiary  confequence  of  a  to- 
tal neglecl  of  the  penalties  of  the  law  ;  it  certainly 
follows  that  every  degree  of  inattention  to  the 
penalties  of  the  law,  and  difregard  of  them,  in 
the  adminiftration,  would,  to  a  proportionable 
degree,  diminiih  the  authority  of  the  law,  and 
weaken  government. 

3,  That,  in  a  perfect  moral  government,  the 
penalty  of  the  law9  when  incurred,  cannot  be  re- 
mitted confidently  with  a  full  and  perfect  fupport 
of  the  authority  of  government,  unlefs  as  high  a 
regard  be,  in  ibme  way,  fhown  by  the  Supreme 
Ruler,  to  the  penalty  of  the  law,  as  would  appear 
in  the  execution  of  it.  This  will  certainly  follow, 
upon  its  being  admitted  that  the  penalty  is  fuch  as 
is  beft  adapted  to  fecure  the  obedience  of  the  fub- 
ject,  guard  the  rights  of  the  community,  and  pro- 
mote the  peace  and  welfare  of  God's  kingdom. 
Such  a  regard/  to  the  penalties  of  the  law  appears 
to  be  neceflary,  in  order  to  prevent  the  ill  effects 
which  pardons  would  otherwife  have  on  govern- 
ment.    That  goodnefs,  therefore,  in  the  Deity, 


254 

1  • 

which  difpofeth  him  to  fecure  the  obedience  of  hu 
creatures,  guard  the  rights  of  his  fubjects,  and 
promote  the  welfare  and  happinefs  of  the  great 
community  over  which  he  prefideth,  will  certainly 
reftrain  from  the  beftowment  of  a  pardon  in  any 
inftance  whatever,  unlefs  as  high  a  regard  be,  in 
fome  way,  exhibited  to  the  fan&ions  of  the  law, 
as  would  appear  in  the  execution  of  the  penalty. 

From  the  preceding  reafonings  it  appears  that, 
for  God  to  forgive  finners  without  exhibiting,  in 
fome  way  or  other,  a  difpleafure  againft  them, 
which  would  tend  as  effectually  to  deter  from 
tranfgreffion,  as  the  execution  of  the  penalty  of 
the  law ;  would  be  fo  far  to  difregard  the  penalty 
and  fet  it  afide  :  Confequently,  it  wou4d  fo  far 
take  away  the  ufe  of  penalties,  and  thereby  de- 
ftroy  the  authority  of  law.  But,  every  thing 
which  diminifheth  the  authority  of  the  law,  is  fo 
far  injurious  to  government;  as,  it  naturally  inv 
prelTeth  the  mind  of  the  fubject  with  unfavorable 
ideas  of  the  law  itfelfj  and,  leads  him  to  fuppofe 
that  the  government  eftabliihed  by  the  Lawgiver 
is  imperfect.. 

Hence  it  follows  that,  confidently  with  the 
honor  of  his  law,  the  fupport  of  his  authority  and 
government,  and  the  good  of  his  moral  kingdom  ; 
we  can  fee  no  way  in  which  it  can  be  confident 
with  the  perfection  and  goodnefs  of  the  Deity^ 
to  pardon  finners  without  an  atonement. 

But,  what  elfe  do  we  mean  by  an  atonement 
than  a  manifeftation  of  the  divine  abhorence  of 
tranfgreiTion,  even  though  the  finner  be  pardoned, 
which  fhall  tend  as  much  to  the  honor  of  the  law, 
the  eftabliihment  of  the  divine  authority,  and  the 
difcouragement  of  vice  by  keeping  up  the  fear 
and  terror  of  punifhment,  as  the  execution  of  the 
penalty  upon  the  offender?  If  this  be  done,  the 
authority  of  government  will  not  be  injured  by 


255 

exercifes  of  mercy.  Then  it  may  appear,  as  the 
Apoftle  expreffeth  it,  that  "  God's  right eoufnefs  is 
"  declared  ;  and,  he  may  bejuji,  and  the  juftifier 
«*  of  him  which  believeth  in  Jefus."*  The  holy 
fcriptures  accordingly  teach  us,  as  in  our  text, 
that  Ghriji  "  was  delivered  for  our  offences,  and 
"  was  raifed  again  for  our  juftification — that  he 
"  hath  once  fuffered,  the  juft  for  the  unjuftf — 
"  that,  his  own  felf  bare  our  fins  in  his  own  body 
"  on  the  tree,  that  we  being  dead  to  fin,  fhould 
live  unto  righueoufnefs :  by  whofe  flripes  ye 
were  healed| — that  now  once  in  the  end  of  the 
fcC  world,  he  hath  appeared  to  put  away  fin  by  the 
"  facrifice  of  himfelf§ — that  Chrifl  our  pafTover 
"  is  facrificed  for  us  ;(|  afad,  that  he  hath  redeem- 
"  ed  us  from  the  curie  of  the  law,  being  made  a 
*'  curfe  for  us."^[ 


u 


cc 


IMPROVEMENT. 


i.  It  may  be  inferred  from  what  hath  been  faid 
on  this  fubject,  that  the  atonement  made  by  the 
death  of  Chrift  is  the  ground-work  of  the  gofpel 
of  peace.  In  this*  and  in  this  only,  is  a  proper 
foundation  laid  for  the  exercife  of  divine  mercy 
and  grace  in  the  pardon  and  recovery  of  finners : 
• — There  appearing  no  other  way  in  which  a  re- 
gard to  God's  great  kingdom,  and  to  the  welfare 
of  the  community  over  which  he  prefideth,  would 
permit  a  remifhon  of  the  penalties  of  the  law. 

"We  may,  therefore,  rationally  conclude  that 
they  who  reject  this  doctrine,  and  deny  the  necef- 
fity  of  it,  entertain  very  different  apprehenfions 
of  the  moral  character  of  God,  the  nature  of  his 
goodnefs,  the  object  of  his  government,  and  of 
the  nature  of  the  glorious  gofpel  of  Chrift,  from 

*  Rom.  Hi.  26.        f  1  Peter  iii.  18.         £  1  Peter  ii.  24, 
i  Heb.  ix.  16.         K  1  Cor.  ▼.  7.  S  Gal.  iii.  13. 


255 

what  this  doctrine  manifeftly  importeth.  Too 
many,  in  contemplating  the  character  of  God,  his 
dealings  with  men,  and  his  defigns  towards  them  ; 
do  really  leave  out  the  ideas  of  a  moral  government. 
They  feem  to  imagine  that  God  will  bring  all  ra- 
tional, intelligent*  creatures  to  happinefs  by  an  ad- 
miniitration  fimilar  ro  that  by  which  the  order  and 
beauty  of  the  natural  fyjlem  are  preferved.  And, 
becaufe  men  are  equally  dependent  on  God  as  in- 
ayiimats  nature^  they  leave  out  almoft  every  idea 
of  the  moral  evil  of  any  human  actions;  and, 
thereby  remove  all  ground  of  much  difpleafure, 
in  the  divine  mind,  againft  men  for  any  of  their 
conduct  be  it  what  it  may : — in  this  way  fetting 
wholly  afide  the  neceflity  of  any  atonement.  But, 
if  the  ideas  of  a  moral  government  exercifed  by  the 
Deity,  over  the  worlds  be  fufficiently  preferved  ; 
and,  proper  apprehenfions  of  the  morality  of  hu- 
man actions,  and  the  defrructive  nature  and  ten- 
dency of  violating  the  laws  and  contemning  the 
authority  of  God,  be  maintained  \  the  doctrine 
of  atonement  made  by  the  death  of  Chriil  will 
appear  molt  important  and  glorious — every  way 
fitted  to  eflablifh  that  authority  and  government 
of  God  which  are  abfolutely  effential  to  the  good 
of  the  univerfe — leaving  on  the  minds  offinners, 
notwithftanding  the  richelt  exercifes  of  mercy , 
through  Chrift,  to  believers,  all  that  fear  and  ter- 
ror of  punifhment  which  the  penalties  of  the  law 
naturally  excite. 

2.  It  muft  appear,  further,  from  what  hath 
been  faid  on  this  fubject,  that  the  denial  of  the 
neceflity  of  atonement  in  order  to  the  remiflion 
of  fin,  mult  arife  from  an  apprehenfion  that  pun* 
ifhments  are  unnecefiary  in  the  government  of 
God  :  and,  that  the  peace  and  order  of  God's 
kingdom  may  be  preferved,  and  »h-  good  of  it 
fecurcd,  without  the  exercifes  of  punitive  juitice. 


257 

For,  if  it  be  neceffary  that  there  be  a  manifeftation 
of  the  punitive  juftice  of  God  in  any  hiftance 
where  a  proper  fubject  of  it  may  be  found ;  why 
is  it  not  neceffary  there  fliould  be  a  like  manifef* 
tation  in  every  in/lance  of  tranfgreffion  ?  If  God 
be  offended  with  one  of  his  creatures  for  rebelling 
againft  him  5  why  not  with  all  who  do  rebel  ? 
And,  if  it  be  neceffary  to  the  peace  and  good  of 
his  government,  that  he  exprefs  and  teftify  his 
difpleafure  againft  one  iranfgrcjfor  j  why  is  it  not 
neceffary,  by  the  fame  rule,  that  he  exprefs  and 
teftify  it  againft  every  tranfgreffor  ?  One  fm  is  as 
really  of  a  deftructive  nature  and  tendency  to 
government,  as  another.  And,  if  one  inftance  of 
rebellion  may  go  unpunifhed,  why  not  another  ? 
Again  ;  if  the  goodnefs  of  God,  as  is  urged  by 
thofe  who  reject  the  doctrine  of  atonement,  be  a 
fufHcient  fecurity  againft  the  punifhment  of  feme 
tranfgreflions  ;  by  what  rule  can  it  be  determined 
that  divine  goodnefs  will  not  equally  fecure  all 
tranfgreffors  from  punifhment  ?  They  who  fup- 
pofe  that  it  would  be  inconfiftent  with  divine 
goodnefs  that  there  fhouid  be  expreffions  of  anger 
againft  every  act  of  wickednefs  ;  muft,  certainly, 
entertain  limited  ideas  oi  the  goodnefs  of  God,  to 
fuppofe  it  neceffary  there  fhouid  be  expreffions 
of  his  anger  againft  any  ?  For,  that  fame  good- 
nefs, which  forbids  an  expreffion  of  anger  in 
we  cafe^  carried  to  a  fufficient  height,  would  for- 
bid it  in  all  cafes.  A  denial,  therefore,  of  the 
neceffity  of  manifeftations  of  divine  anger  againft 
every  tranfgreffion,  evidently  fets  afide  the  neceffi- 
ty of  fuch  manifeftations  in  any  cafe  whatever. 

Accordingly,  they  who  reject  the  doctrine  of 
atonement  do,  more  generally,  deny  that  any 
puni/htnents  are,  or  ever  will  be,  made  ufe  of  in 
the  adminiftraticn  of  divine  government.    The 

K  k 


258 

natural  evils  to  which  God  fubjecleth  his  crea- 
tures at  prefent,  or  ever  will  fubjecl:  them,  they 
fuppofeare  no  other  than  wbelefomc  correclions, 
clcfigned  for  the  perfonal  good  of  the  fubjecl:,  and 
fuited  in  the  belt  manner  to  convince  and  reclaim 
him,  without  any  regard  being  had  in  adminiiter- 
ing  them,  to  the  real  demerit  and  magnitude  of 
his  crime3. 

But,  if  the  ufmoft  exertions  of  divine  contri- 
vance and  power  to  bring  every  intelligent  crea- 
ture to  a  willing  obedience,  and  in  that  way  pro- 
duce univerfal  happinefs,  be  the  only  rule  of 
divine  administration  \  nothing  is  more  manifed 
than  that  law,  properly  fo  termed,  is  given  up,  or 
doth  not  exili  ;  and,  the  ideas  of  a  moral  govern- 
w^/exercifed  over  the  world, are  wholly  without 
foundation.  For,  as  has  been  before  obferved, 
government  cannot  be  exercifed  without  law?  nor 
can  law  exift  without  penalty.  If,  therefore,  of- 
fenders againft  God  will  never  be  fubje&ed  to 
any  evils  but  fuch  as  are  neceffary  to  their  own 
perfonal  good,  and  therefore  are  a  fruit  of  divine 
kindnefs  towards  them  :  the  penalty  of  the  law, 
however  frequently  incurred,  will  never,  in  any 
inilance,  or  on  any  condition,  be  inflicted, — 
unlefs  the  penalty  of  the  law,  for  offending  againft 
God,  be  the  greatcjl  kindnefs  God  can  do  us.  For, 
it  is  fuppofed  by  thofewho  deny  the  necefiity  of 
atonement,  and  of  the  exercifes  of  vindictive  juf- 
tice,  that  no  finner  will  ever  be  fubjefted  to  any 
other  natural  evil  than  is  effential,  and  beft  adap- 
ted, to  his  perfonal  good.  And,  that  a  fubje&ion 
to  dWfueb  evils  is,  and  muff  be,  a  fruit  of  the 
great  eji  kindnefs  that  can  be  mown  him,  cannot  be 
denied.  Confequently,  on  this  hypothefis^  there 
-neither  are,  nor  ever  will  be,  in  the  fyftem,  how- 
ever full  at  prefent  of  rebellion  and  wickednefs, 
any  exercifes  of  vindictive,  or   punitive  juflice^ 


^59 

this  being  entirely  aliened  from  the  nature  of  di- 
vine adminiftraton  : — an  opinion  utterly  fubver- 
iive  of  every  idea  of  a  moral  government  exercifed, 
by  the  Deity,  over  the  world  I 

3.  What  hath  been  faid  on  this  fubject  may5 
notonly  amft  us  -in  underftanding  what  is  meant 
by  atonement,  but  give  us  to  fee  that  atonement,  for 
fin,  in  order  to  its  remifTion,  doth  not,  in  the  lead 
degree,  diminifh  the  mercy  of  the  tinner's  pardon, 
Atonement  is  that  which  exhibits  the  Deity,  to 
the  view  of  his  creatures,  as  that  fame  infinite 
hater  of  iniquity  which  the  penalties  of  the  law 
would  naturally  lead  us  to  confider  him.  And, 
our  ideas  of  the  freenefs  and  richnefs.of  divine 
mercy,  in  the  pardon  of  a  finner,  will  ever  be  in 
proportion  to  the  apprehenfions  we  entertain  of 
the  parity  of  God  and  his  abhorrence  of  iniquity. 
Should  a  pardon  be  bellowed  on  the  finner  in 
fuch  a  way  as  fhould,  in  any  degree,  cloud  the 
divine  hatred  of  fin  ;  it  would  fo  far  eclipfe  the 
•nercy  of  the  remiffion.  Should  a  finner  be  re- 
leafed  from  the  penalty  of  the  law  without  any 
fuch  exhibition  of  the  divine  abhorrence  of  his 
fin  as  is  made  in  the  atonement ;  in(tead»of  its 
being  a  difplay  of  mercy,  it  would,  for  ought  we 
can  fee,  be  an  acl  of  partiality. 

The  defign  of  the  atonement  is,  to  make  a  dif- 
play of  that  fame  divine  hatred  of  iniquity  which  trie 
penalties  of  the  law  import ;  and  this,  that  mercy 
and  truth  might  meet  together  ;  and,  God  be 
juft,  and  yet  the  juftifier  of  him  who  believeth  on 
Jefus.  This  manifeflation  of  the  divine  charac- 
ter, therefore,  above  every  thing  elfe  prepares 
the  way  for  it  to  appear  to  all  to  be  a  fruit  of  the 
richeft  and  moll  pure  mercy  to  receive  to  favor 
the  penitent  believing  finner. 

How  unreafonable  is  it,  then,  to  object,  as  fom 
.do,  that  the  doctrine  of  the  atonement  reprefcnt 


C 


z6o 

the  divine  goodnefs,  as  not  being  fufficiently  free 
to    flow  out,  unlefs   it  be  purchafed !  That  God 
mould,  himfelf,  be  at  fach  infinite   expenfe   to 
open  a  way  for  mercy   to   fmners  in  which  the 
rights  of  government  might  be  fecured,  and  in 
that  way  the  good  of  the  whole   be  guarded    and 
promoted  ;   exhibits   the  mod  flriking  view,  and 
inconteftible  evidence,  of  the  perfect  and    infinite 
freenefs  of  divine  good-will ;  and,  of  the   moft 
pure  aVid  unmixed  mercy.     The  mercy,  therefore, 
(if  it  may  be  fo   termed)  which  the  oppofers   of 
the  doctrine  of  atonement   fo   much   urs^e  and 
extol,   is  fo   far  from  having  any  thing  of  the 
nature  of  true  goodnefs  in  it,  that  it  would  evi- 
dently be  fubverfive  of  the    divine  government, 
and  destructive  to  the  general  good.     The   exer- 
cifesofit  would  neceflarily  take  away,  from  the 
minds  of  finners,  the  terror  of  punifhment  ;  and 
would,  therefore,    accommodate  the  adminiftra- 
tion  ot  government  to  thofe  perverle  feelings  ot 
the  human    mind  which  abhor  a  punijhing  God. 
The  atonement  therefore,  inftead  of  detracting  any 
thing  from  the  pure  and  perfect  freenefs  of  the 
divine   good-will  in    pardoning  fmners,  ferves, 
above  every  thing  elfe,  to  evince  that  they  who 
are  faved  by   Chrift,  will  be  to   the  praife  of  the 
glory  of  divine  grace* 

There  is  no  way  in  which  we  can  conceive  the 
true,  genuine  goodnefs  and  love  of  God  can  be 
fo  confpicuous,  as  in  the  gift  and  work  of  Chrift, 
the  facrifice  he  has  made  of  himfelf  for  fin,  and 
the  confequent  exercifes  of  pardoning  and  fancti- 
fying  grace.  That  view  of  the  high  regard 
which  God  hath  to  the  rights  of  government,  and 
therein  to  the  happinefs  and  welfare  of  his  great 
kingdom  at  large,  which  is  exhibited  in  the  atone- 
ment, on  one  hand  ;  and,  of  the  exceedingly  evil 
nature,  and  hatefulnefs  of  fina  in  the  fight  of  God, 


%6v 

on  the  other ;  abundantly  prepares  the  way  for  us 
to  fee  the  glory  and  wonderful nefs  of  that  love 
which  God  manifefls  in  giving  his  only  begotten 
Son,  that  whofoever  believeth  on  him  might  not 
perifh,  but  have  everlafting  life.  Here  we  can  fee 
how  "  God  commendeth  his  love  towards  us, 
in  that  while  we  were  yet  fmners,  Chrift  died  for 
us."*  Here,  too,  appear  in  very  ftrong  and  live- 
ly colours,  the  aftcniming  condefcenfion  and 
grace  of  Chrifl  in  becoming  poor  for  our  fakes, 
that  we  through  his  poverty  might  be  made  rich  ; 
and,  how  tranicendent  that  love  is,  which  induced 
him  to  become  a  curfe  for  us.  Here,  alfo,  we 
fee  how  mercy  and  truth  meet  together  in  the 
work  of  Chrift  ;  and,  therefore,  that  God  can  be 
juji,  and  yet  the  jvftijier  cf  him  who  believeth  on 
yefus. 

But  if  we  leave  out  of  our  creed  the  doclrine 
of  atonement,  and  fuppofe  God  to  forgive 
abfolutely  without  any  meafures  to  fupport  the 
authority  of  his  law,  and  to  make  it  appear  that 
he  holds  every  tranfgrefiion  in  that  fame  infinite 
abhorrence  which  the  penalty  of  the  law  import- 
eth  ;  we  immediately  lofe  fight  of  the  evil  of  fin, 
as  it  is  eitimated  by  the  judge  of  all — our  ideas 
of  a  divine  moral  government  fink  into  little,  or 
nothing — the  awe  which  would  otherwife  be  upon 
our  minds  of  the  great,  and  jufl,  and  holy  God, 
is  exceedingly  taken  off  ;  and,  the  goodnefs 
which  is  exercifed  in  the  falvation  of  men,  inflead 
of  being  the  richeft  and  mod  undeferved  mercy, 
finks  down  almoft  into  a  debt  to  the  creature. 
For,  how  fhail  we  be  convinced  that  the  Deity 
entertains  that  infinite  hatred  of  fin  univerfally 
which  the  penalties  of  the  law  import,  unlefs  this 
univerfal  hatred  of  fin  be  exhibited  in  his  admin- 
iilration  of  government,  even  though  the  penalty 

*  Rom.  v.  ?. 


S62 

be  remitted  to  the  penitent,  believing  finner? 
Should  not  the  government  of  God  over  the 
world  be  fuch  as  to  exhibit  inconteftible  proof  of 
this  hatred  of  all  iniquity,  how  foon  would  his  crea- 
tures lofe  that  fear  and  awe  of  the  eternal  Majefty 
which  it  becomes  them  to  entertain  ;  and,  with- 
out which  the  divine  government  mull  fink  into, 
contempt ! 

4.  We  have  reafon,'  therefore,  to  believe  that 
the  denial  of  the  doctrine  of  atonement  by  Chrift, 
and,  of  the  neceflky  of  it,  arifeth  from  an  appre- 
henfion  ofundue  feverity  in  that  law  which  is  con- 
tained in  the  holy  fcriptures,  and,  consequently, 
an  opinion  that  men,  neither  do,  nor  can,  deferve 
that  puniinment  with  which  the  finner  is  there 
evidently  threatened.  Men,  too  nattily,  conclude 
that  it  cannot  be  that  the  good  God  really  feels 
that  high  and  awful  difpleafure  again!!:  every  tranf- 
grelfor  which  the  threatenings  of  his  word  mofl 
clearly  and  evidently  intimate.  Of  offences  of 
*J°  high  a  degree,  crimes  of  fo  deep  a  dye,  as  men 
are  charged  with  in  the  fcriptures,  it  feems  to  be 
•fuppofed  that  they  are  not  really  guilty  >  and, 
vconfequently,  that  of  fuch  they  cannot  ftand  in 
need  of  a  pardon.  Of  thofe  frailties  and  imper- 
feclions  which,  all  acknowledge,  are  found  in  hu- 
man nature,  it  is  confeffed  in  words  that  men  need 
a  pardon.  But  then,  thefe  are  fo  light  and  triv- 
ial, efpecially  as  being  againfl  God,  that  they  merit 
but  a  low  degree  of  punifhment : — And,  it  is 
much  better  that  the  finner  himfelf  mould  fuffer 
this ;  and,  in  that  way,  make  the  little  amends 
that  are  needed  ;  than  for  God  to  be  at  that  in- 
finite  expenfe  which  the  fcriptures  fpeak  of,  in  open- 
ing a  way  by  the  death  of  his  own  Son,  for  pardon 
and  mercy  to  finners.  Such  a  way  as  this  would 
the  wifdom  of  man  devife  for  the  recovery  and 
happinefs  of  a  fallen  world  ! 


wmmmmmmBb 

But,  as  -God  feeth  not  as  man  fees,  his  wifdom 
hath  devifed  a  way  infinitely  diverfe  from  this,  for 
the  recovery  of  ruined  men  : — away  in  which  the 
pride  of  every  heart  fhall  be  abafed,  and  the  Lord 
alone  fhall  be  exalted.  The  rejection  of  the  doc- 
trine of  atonement,  it  is  therefore  evident,  is,  in 
effect,  a  rejection  of  divine  revelation.  And,  he 
who  denies  the  neceffity  of  it,  puts  himfelf  upon 
the  fame  ground  on  which  they  who  Jlile  them- 
felves  dei/is  profeffedly  take  their  (land  and  rifk 
their  all : — Yea,  even  rifking  their  eternal  (late, 
either  on  the  fuppofition  that  the  Deity  exercifeth 
no  moral  government  over  the  world  ;  or,  that,  to 
the  fupport  and  honor  of  fuch  a  government, 
whatever  rebellions  have  taken  place,  the  execu- 
tion of  punifhments  is  almoft  if  not  wholly  un- 
neceffary. 

5.  What  hath  been  faid  upon  this  fubject  gives 
us  reafon  to  conclude,  that  the  different  apprehen- 
fions  which  men  entertain  of  the  moral  character 
of  God,  from  thofe  reprefentations  which  are  evi- 
dently made  of  it  in  the  holy  fcriptures,  are  not 
only  the  ground,  of  the  different  fentiments  which 
are  entertained  of  chriilianity  in  general,  but  the 
true  reafon  why  fo  many  rejecl  the  holy  fcriptures, 
and  deny  their  divine  authority.  Would  men 
agree  refpecting  the  divine  moral  cbaracler,  they 
would,  of  courfe,  be  united  in  their  apprehenfions 
refpecting  the  nature  and  import  of  the  moral 
law ;  and,  eafily  fee  what  was  neceffary  to  the 
fupport  and  honor  of  God's  moral  government : 
while  a  difagreement  refpecting  this,  leads  to  a 
different  conftruction  of  every  important  fubject 
and  leading  fentiment  of  divine  revelation.  The 
conftruction  which  Jefus  put  upon  the  moral 
law,  the  reprefentation  he  made  of  the  nature  and 
end  of  the  divine  moral  government,  together 
with  the  character  which  he  hereby  gave,  both  to 


264 

God,  and  to  man  ;  were  the  occafion  of  his  be- 
ing rejected  and  crucified  by  the  Jews.  The 
character  which  Chrift's  conftruction  of  the  law 
naturally  bellowed  on  the  fupreme  governor  of 
the  world,  gave  it  an  exceedingly  unfavorable  af- 
pect  upon  the  proud  and  felhfh  views  of  men  ; 
and,  therefore,  at  once  confounded  the  hopes, 
and  baffled  the  expectations,  of  vain  men.  On 
this,  men  rofe  up  in  arms  againft  him  :  and,  the 
general  cry  was,  away  with  fuch  a  fellow  from  the 
earth.  The  conftruction  which  Chriit  put  upon 
the  law,  and  the  reprefentation  which  he  gave  of 
the  moral  character,  both  of  the  Deity,  and  of 
man  ;  and,  in  this,  of  the  defign  and  import  of 
his  own  death  upon  the  crofs ;  awakened  all  the 
principles  of  oppofition,  there  are  in  the  hearts 
of  men  to  God,  into  action  and  life.  And,  for 
the  fame  reafon  it  is  that  Chrifl  hath  been  oppo- 
fed,  by  others,  ever  fince.  Men  reject  Chrift  now, 
for  the  fame  reafon,  and  on  the  fame  ground,  as 
the  Jews  rejected  and  crucified  him,  when  he  was 
upon  earth.  The  controverfy,  therefore,  refpect- 
ing  the  truth  of  divine  revelation,  and  the  nature 
and  neceflity  of  the  atonement  by  Chrifl:,  arifeth 
much  more  from  the  different  fentiments  men 
entertain  of  the  moral  character  of  God,  and  of 
their  own  ;  than  from  any  want  of  clearnefs  and 
plenitude  of  external  evidence  refpecling  thefe  im- 
portant fubjects.  Were  there  no  falfe  biafes  and 
prejudices  in  the  human  heart,  the  evidence  of 
the  truth  and  divinity  of  the  facred  fcriptures, 
would  ftrike  with  irrefiftible  force.-  And,  did 
men  entertain  thofe  views  of  themfelves,  and  ot 
their  own  guilt  and  vilenefs,  which  are  evidently 
held  up  in  the  word  of  God ;  Chrift  crucified 
would  appear  to  them  to  be  the  power  of  God, 
and  the  wifdom  of  God.  Hence  it  muft  appear 
that  the  darknef*  of  the   human  underftanding 


<c 


tc 


265 

I  ft 

frefpe&ing  thefe  important  and  Fundamental  points, 
arifeth  from  the  blindnefs  and  badnefs  of  the  hearts 
vfmeni  agreeably  with  what  the  Apoflle  faith, 
having  the  underftanding  darkened,  being  al- 
ienated from  the  life  of  God,  through  the  ig- 
*<  norance  that  is  in  themj  becaufe  of  the  blindnefs 
"  of  their  heart.'9* 

6.  This,  then,  gives  us  to  fee  the  coiififtency 
of  the  holy  fcriptures  in  teaching  the  neceftity  of 
that  work  of  the  Holy  Spirit  whereby  men  are 
convinced  of  fin  ;  and,  the  harmony  of  the  glo- 
rious work  of  redemption  in  it.  Without  this 
work  of  the  blefTed  Spirit  on  the  hearts  of  men, 
all  that  hath  been  done  by  Chrift  to  open  the  way 
of  recovery  for  men,  would  be  utterly  ineffectual 
to  the  falvation  of  one  fmner  :  for,  without  this, 
Chrift  crucified  will  ever  remain,  as  hitherto  he 
ever  hath  been,  a  {tumbling  block  to  the  Jews, 
and  foolifhnefs  to  the  Greeks* 

Without  being  the  fubje&s  of  this  blefTed 
Work,  men  will  blind  themfelves  fo  as  never  to 
fee  the  true  beauty  and  glory  of  the  character  of 
Chrift  ;  or,  the  real  neceflity  of  his  fhedding  his 
own  precious  blood  upon  the  crofs,  in  order  to 
open  fuch  a  way  for  the  pardon  of  finners,  as 
jfhall  be  for  the  honor  and  fecurity  of  the  divine 
government,  and  the  peace  and  happinefs  of  God's 
moral  kingdom.  But,  no  fooner  are  the  natural 
prejudices  of  the  heart,  againft  that  character  and 
government  of  Jehovah  which  are  really  taught 
in  the  holy  fcriptures,  removed  5  than  men,  both 
fee,  and  feel,  their  need  of  the  merit  and  intercef- 
fion  of  Chrift ;  and,  of  his  precious  blood  to 
cleanfe  them  from  fin.  Then  they  begin  to  en- 
tertain fome  proper  apprehenfions  of  their  own 

*  Eph.  iv.  18. 

L  1 


c66 

unfpeakable  vilenefs  and  wretchednefs  :  and,  th« 
character  of  Chrift,  and  the  atonement  he  hath 
made,  rife  to  their  view  in  their  infinite  glory  and 
importance.  Henceforward,  abhorring  and  con- 
demning themfelves  they  place  all  their  hope  and 
confidence  in  the  free  mercy  of  God  through  the 
blood  of  atonement.  By  this,  and  in  this  way, 
are  they  prepared  to  join  the  fong  of  the  redeem- 
ed of  the  Lord,  "  Saying,  Thou  art  worthy  to 
take  the  book,  and  to  open  the  feals  thereof : 
for  thou  waft/lain,  and  haft  redee?ned  us  to  God 
by  thy  blood,  out  of  every  kindred,  and  tongue, 
and  people,  and  nation."* 

*  Rev.  r.  9. 


a 

C€ 

ce 

<S6 


*.»  i  ,  m 


The  Purpofe  of  Gob  difplayed  in  abafing  the  Pride 

of  Nations. 


A  SERMON,  by  AL VAN  HYDE,  A.  M.Paf- 

tor  of  the  Church  in  Lee,  Majfachufetts. 


isaiah  xxin.  9. 

The  Lord  of  hofts  hath  purpofed  it,  to  flain  the 
pride  of  all  glory  ^  and  to  bring  into  contempt  all 
the  honorable  of  the  earth, 

THE  particular  event,  to  which  reference  was 
had  in  thefe  words,  was  the  deltruclion  of 
Tyre.  It  appears  both  from  facred  and  profane 
hiftory,  that  Tyre  was  a  place  of  great  note,  and 
that  it  was  reforted  to,  by  people  of  every  nation. 
Situated  in  the  centre  of  the  then  inhabited  parts 
of  the  earth,  and  alfo  on  the  coaft  of  the  Medi- 
terranean Sea,  it  was  a  moft  favorable  place  for 
trade. 

The  prophet  Ezekiel  gave  a  more  particular 
account  of  the  extenfivenefs  of  its  commerce,  than 
what  we  find  in  Ifaiah  5  though  in  the  context,  it 
is  called  the  mart  of  nations*    It  was  the  fame 


Tyre  over  which  Hiram  was  king,  by  whofe  aid, 
the  magnificent  houfe  of  the  Lord  was  built  at 
Jerufalem,  in  the  days  of  Solomon.  This  place 
had  arrived  to  the  pinnacle  of  human  greatnefs 
and  grandeur,  and  was  the  boafh  of  nations. — 
But,  as  the  foundation  of  all  its  greatnefs  was 
laid  with  things  corruptible,  and,  as  its  fuperflruc- 
ture  was  reared  by  the  fruits  of  wickednefs,  mor- 
tality and  deftruciion  were  (lamped  on  its  very 
bafe.  To  ufe  the  words  of  the  prophet,  //  com- 
mitted fornication  with  all  the  kingdoms  of  the  world 
upon  the  face  of  the  earth.*  The  prophets,  Ifaiah 
and  Ezekiel,  foretold  evil  things  concerning  this 
plaqe.  The  former  predicted  a  miferable,  though 
temporary  overthrow,  the  latter  exprefsly  fore- 
told its  utter  and  irrecoverable  ruin.  Ezekiel's 
prophecy  has  had  a  moft  remarkable  and  ftriking 
accomplifnment ;  which  is  now  a  (landing  proof 
of  the  truth  of  prophecy,  as  well  as  of  the  abfolute 
vanity  of  worldly  grandeur.  Modern  hiftorians 
and  travellers  uniformly .  afTert,  that  the  place 
where  renowned  Tyre  was  fituated  is  now  nothing 
but  a  barren  rock,  on  which  the  fifhermen,  who 
Tefort  to  its  coaft,  fpread  and  dry  their  nets. — » 
This  is  its  prefent  condition.  Ezekiel's  prophecy 
was  the  following ; — "  And  they  fhall  defiroy  the 
walls  of  Tyrus%  and  break  down  her  towers  ;  I  will 
elf  of  crape  her  duft  from  her9  and  make  her  like  the 
top  of  a  reck'  It  Jhall  be  a  place  for  the  fpreading 
of  nets  in  the  nudjl  of  thefea.f  How  exaclly  does 
its  prefent  condition  correfpond  with  what  was, 
foretold  concerning  it,  many  centuries  ago  1 — and 
what  ftriking,  irrefiftible  proof  does  this  aiiord  of 
the  truth  of  prophecy  ! 

But,  to  return  to  the  words  of  Ifaiah,  whofe 
prophecy  concerning  Tyre  is  brought  up  parties 

•  Ifaiah  xz.HL  17.  -J-  Ezek.  xxvi.  4,  $* 


269 

larly  for  our  meditation  at  this  time  : — "  As  at 
the  report  concerning  Egypt,  fo  Jhall  they  be  forely 
pained  at  the  report  of  Tyre,  Pafs  ye  over  to  Tar* 
jhijh,  howl,  ye  inhabitants  of  the  ifle.  Is  this  your 
joyous  city,  whofe  antiquity  is  of  ancient  days  ?  Her 
own  feet  fhall  carry  her  afar  off  to  fcjourn.  Who 
hath  taken  this  counfel  againfi  Tyre,  the  crowning 
city,  whofe  merchants  are  princes,  whofe  traffickers 
are  the  honorable  of  the  earth  ?  In  this  laft  verfe 
the  prophet  inquired  into  the  caufe  of  this  great 
ruin,  or  by  whofe  arm  and  agency  it  was  effected- 
To  which  inquiry  he  makes  anfwer,  as  in  the  text, 
and  adds  a  reafon,  why  fuch  a  ruin  was  produced. 
The  Lord  of  hofis  hath  purpofed  ii,  to  fiain  the 
pride  of  all  glory,  and  to  bring  into  contempt  all  the 
honorable  of  the  earth.  Here,  the  true  caufe  and 
reafon  of  the  deftru&ion  brought  on  Tyre  are  af- 
figned.  For  the  fame  caufe  and  reafon  all  king- 
doms are  pulled  down,  and  worldly  greatnefs 
levelled  with  the  duft. 

In  illuflrating  the  ideas  contained,  in  the  paf- 
fage  under  confideration,  it  is  propofed, 

I.  To  make  fome  obfervations  on  the  phrafe, 
The  Lord  of  hofts. 

II.  Show  that  the  deftruclion  brought  on 
kingdoms  and  capital  cities  is  always  effected  by 
his  hand* 

III.  Attend  to  the  reafon  of  his  doing  this. 
It  is  propofed,  in  the  firfl  place,  to  make  fome 

obfervations  on  the  phrafea  The  Lord  of  hofis. 

This  is  an  appellation,  by  which  the  governor 
of  the  world  is  frequently  diftinguiftied  in  the 
Bible,  efpecially  in  the  writings  of  the  prophets. 
It  diftinguifhes  him,  in  a  peculiar  manner,  from 
all  other  beings  in  the  univerfe.  Befides  God, 
there  is  no  other  being  in  the  univerfe,  who  had 
not  a  beginning,  and  whofe  exiftencc  was  not  de- 
rived.    Every   creature,  from   the  loweli  reptile 


2JO 

on  earth,  to  the  moft  dignified  and  exalted  angel 
in  heaven,  was  made  by  the  hand  of  God,  and 
belongs  to  the  number  of  his  hojls.  The  army  of 
the  King  of  heaven  is  immenfely  large,  and  is 
compofed  of  creatures  of  various  ranks  and  or- 
ders. Thefe  he  employs  to  execute  his  purpofes 
and  defigns.  Sometimes,  he  hath  an  expedition 
moft  fui table  to  be  performed,  by  fome  of  the 
angelic  hojl,  instances  of  which  frequently  occur 
in  facred  hiftory.  Sometimes  he  raifes  an  army 
from  among  the  rational  inhabitants  of  this  world, 
and,  fometimes  he  collects  a  formidable  hoft  from 
among  the  brutal  creation,  and  even  from  among 
the  lowed  animals,  fuch  as  inftcls,  and  reptiles. 
From  any  or  all  of  thefe,  the  king  of  heaven  can, 
at  pleafure,  raife  an  army,  which  will  be  every 
way  adequate  to  the  particular  purpofes  of  his 
government.  Probably  it  is  on  the  account  of 
his  having  all  creatures,  whether  in  heaven,  or  on 
the  earth,  or  in  the  fea,  entirely  at  his  command, 
and  under  his  control,  that  he  is  fo  often  fliled,  in 
fcripture,  the  Lord  of  hojls.  The  place  which 
God  holds  in  the  univerfe  is  peculiar  to  himfelf 
for  no  other  being  can  be  mentioned,  even  if  we 
fuppofe  any  fuper- angelic,  which  does  not  belong 
to  the  number  of  his  hojls.  Such  is  the  character 
of  that  Being,  who  is  mentioned  in  the  text. 

II.  By  the  hand  of  this  Being,  the  deftruftion 
brought  on  kingdoms  and  capital  cities  is  always 
effected. 

The  truth  of  this  proposition  appears  both 
from  fcripture  facts,  and  fcripture  declarations. 

We  will  firft  attend  to  the  evidence  from fcrip* 
turcfacls. 

The  firft  occurrence  of  a  general  deftru&ion, 
with  which  we  meet  in  facred  hiftory,  is  that 
which  was  occafioned  by  the  flood.  On  the  cir- 
cumftances  and  origin  of  this,  let  us,   for  a  mo- 


•7i 

ment,  reflet.  By  whofe  agency  was  this  awful 
destruction  effected  ?  Shall  we  fay,  that  any  pow- 
erful monarch  on  earth  brought  down  the  tor- 
rents of  rain  from  heaven,  and  caufed  the  waters 
of  the  great  deep  to  burfl  forth  ?  Certainly  not ; 
for  there  were  none  of  the  great  ones  of  the  earth, 
who  were  not  fwallowed  up  in  the  general  cataf- 
trophe.  But,  fo  explicit  is  the  fcripture  account 
of  the  general  deluge,  as  to  preclude  all  neceflity 
for  any  conjecture  concerning  its  origin.  This 
event  was  foretold  by  the  Spirit  of  the  Lord 
more  than  a  hundred  years  before  its  accdmplifh- 
ment,  and,  when  effected,  it  was  directly  afcribed 
to  the  Lord  of  hofts.  God  did  not  appear  back- 
ward to  fhow  himfelf  to  be  the  caufe  of  that  great 
event,  for  he  exprefsly  declared  to  Noah,  Gen. 
vi.  17.  "  Behold,  I9  even  I  do  bring  a  flood  cf  wa- 
ters upon  the  earth,  to  dejlroy  all  fiejh,  wherein  is  the 
breath  of  life  from  under  heaven."  There  is  no  room 
for  a  doubt,  therefore,  that  this  great  deftruction 
was  brought  about  by  the  agency  of  the  Lord  of 
hofts. 

Leaving  this,  let  us  take  a  view  of  what  befel 
the  land  of  Sodom  and  Gomorrah.  Upon  thefe 
wicked  places  fire  and  brimftone  were  rained 
down,  which  brought  on  them  an  awful  and  total 
deftruction.  But,  where  (hall  we  look  for  the  or- 
igin,  or  caufe  of  their  ruin  ?  The  hiltory  of  their 
overthrow,  recorded  in  fcripture,  informs  us. 
Gen.  xix.  24.  Then  the  Lord  rained  upon  Sodom 
and  Gomorrah  brimftone  and  fire  from  the  Lord  out 
cf  heaven.  The  hand  of  the  Lord  of  hofts,  there- 
fore, was  as  much  concerned  in  bringing  about 
this  event,  a?  that  of  the  general  deluge. 

From  the  deftruction  of  Sodom  let  us  pafs  on 
to  take  a  view  of  the  overthrow  of  the  Canaanites. 
Their  ruin  is  as  particularly  afcribed  to  God,  as 
that  of  the  others  juffc  mentioned,  though  differ- 
ent means  were  ui'ed  by  him.     He  did  not  collect 


i72 

a  flood  of  waters,  or  caufe  fire  and  brimftone  to  be 
rained  down  to  deftroy  them  ;  but,  the  army 
which  he  railed  for  that  purpofe  was  the  children 
of  Ifrael.  They  were  the  fword,  but,  the  hand 
which  wielded  it,  and  directed  its  blow,  was  the 
Lord's.  Therefore,  God  often  faid  to  the  chil- 
dren of  Ifrael,  /  drave  out  the  Canaanites  from  be- 
fore you. 

The  deftrnction  of  jerufalem   by  the  king   of 
Babylon,  and  afterwards  by  Titus,  were  particu* 
larly  foretold  by  the  Spirit  of  prophecy,    and  ex- 
prefsly  afcribed  to  the   agency  of  GoD,   though 
men  were  the  inftruments  in  his  hands. 

Were  a  further  elucidation  of  our  fubjecl:, 
from  fcripture  fa£ts$  neceifary,  we  might  inftance 
the  overthrowT  of  Babylon,  Egypt,  Nineveh,  and 
many  others,  all  of  which  afford  indubitable  evi- 
dence in  fupport  of  the  point  before  us.  lit 
ihort,  the  deftru&ion  of  every  kingdom,  or  city, 
of  which  a  particular  record  is  made  in  facred  hif- 
tory,  is  exprefsly  afcribed  to  the  agency  of  the 
Lord  of  holts.  Had  we  no  other  evidence,  that 
the  deftruction  of  kingdoms  and  cities  is  brought 
about  by  the  hand  of  God,  than  what  facred  hif- 
tory  affords  us,  we  might  reft  in  a  belief  of  the 
truth. 

But,  it  has  been  obferved,  that  this  truth  ap- 
pears not   only   from  fcripture  facls>   but,   from 
fcripture  declarations* 

Of  this  complexion  many  paffages  may  be 
found  in  the  word  of  God.  The  firfl  which  I 
ihail  notice  is  the*  words  of  the  text,  which  are 
very  full  to  our  purpofe.  After  foretelling  and 
particularly  defcribing  the  deftruclion  which  was 
foon  to  be  brought  on  Tyre,  the  prophet  inquires 
into  the  caufeoi  it,  or  by  whofe  counfel  and  agency 
it  was  effected.  Who  (faith  he)  hath  taken  this 
counfel  a^ainfl  Tyre,  the  crowning  cityy  whofe  mer* 


*?3 

ehanis  are  princes,  whofe  traffickers  are  the  honor- 
able of  the  earth  ?  To  which  inquiry  he  makes  an- 
fwer  in  pofitive  terms,  as  in  the  text.  The  Lord 
tf hefts  hath  pur poj ed  it,  toftain  the  pride  of  all  glo- 
ry, and  to  bring  into  contempt  all  the  honorable  of  the 
earth. 

The  ruin;,  brought  on  the  property  and  family 
of  Job,  was  particularly  afcribed,  by  that  fervant 
of  the  Moft  High,  to  the  agency  of  God.  After 
hearing  of  the  lofs  which  he  fuftained,  he  did  not 
fay,  the  Sabeans,  the  Chaldeans,  the  fire  and  the 
wind  have  taken  away  ;  but,  he  looked  beyond 
the  inftruments  to  the  caufe,  and  faid,  The  Lord 
hath  taken  away*  A  fimilar  declaration  may  we 
find  in  the  xlv.  chapter  of  Ifaiaru  made  bv  God 
himfelf.  Jform  the  light,  and  create  darknefs  :  I 
make  peace,  and  create  evil :  I  the  Lord  do  ail  thefe 
things.  The  declaration,  in  this  paffage,  is  feem- 
ingly  as  full  and  decided,  as  it  could  have  been. 
The  recital  of  one  more  mall  fuffice,  which  is 
that  recorded  in  the  book  of  Amos.  Shall  there 
be  evil  in  a  city,  and  the  Lord  hath  not  done  it  ? 
So  that  we  have  many  fcripture  declarations  to 
fupport  the  fentiment,that  the  deftruction  brought 
on  kingdoms  and  cities  is  always  effected,  by  the 
agency  of  the  Lord  of  hofts.  It  is  He,  who 
raifeth  up,  and  pulleth  down,  who  exalteth,  and 
who  abafeth. 

But,  it  may  be  of  importance  to  make  fome 
obfervations  -on  the  means  of  which  God  makes 
life,  in  bringing  deftruclion  on  the  kingdoms  of 
this  world.  Thefe  are  various,  even  too  many 
for  enumeration.  His  being  ftiled  the  Lord  of 
hofls,  fhows  us,  that,  in  bringing  about  his  pur- 
pofes,  he  hath  many  inftruments  at  command. 
Much  the  greatefl  part  of  the  effects,  produced  in. 
this  world,  are  brought  about  bv  fome  means,  or, 

Mm  - 


274 

as  it  is  fometimes  exprefled,  by  fecondary  caufes. 
Fire  may  be  the  caufe  of  thedeftru&ion  of  a  whole 
city,  and  a  contagious  difternper  the  ruin  of  a 
whole  kingdom  ;  but  thefe  are  nothing  more 
than  fecondary  caufes,  or  inftruments  in  the  hands 
of  God.  They  are  as  completely  injiruments,  as 
the  axe  is,  in  che  hands  of  the  feller  of  timber. 

Notwithstanding  the  inftruments  of  which 
God  maketh  ufe  are  innumerable,  they  may  all  be 
comprifed  under  two  clafTes  ;  viz.  fuch  as  have 
rationality  and  accountability ,  and  fuch  as  are  des- 
titute of  thefe.  Of  the  former  clafs  are  angels, 
men  and  devils  ;  of  the  latter  are  the  brutal  crea- 
tion, and  alfo  fire,  wind,  tempefts,  earthquakes, 
and  every  kind  of  malady.  In  bringing  ruin  up- 
on the  kingdoms  of  this  world,  God  maketh  ufe 
of  any,  or  ail,  of  thefe  inftruments,  at  his  own 
pleafure. 

When  men  are  the  inftruments  in  the  hands 
of  God  of  bringing  deftruction  upon  the  king- 
doms of  this  world,  they  are  accountable  for  every 
thing  they  do.  It  is  eafy  to  conceive,  that  God 
may  make  ufe  of  them  as  inftruments  of  bringing 
about  his  purpofes,  when  at  the  fame  time,  they 
may  be  exceedingly  wicked  in  his  fight,  and,  by 
every  ftep  they  take,  may  be  treafuring  up  wrath 
againft  the  day  of  wrath,  and  the  revelation  of  the 
righteous  judgment  of  God.  Though  this  is  a 
plain  truth,  fome,  at  firft  view,  may  be  backward 
to  admit  it.  Let  fuch  fee  it  illuftrated,  in  the  af- 
fair of  Jofeph's  being  fold  into  Egypt,  by  his 
brethren.  Will  it  not  be  readily  acknowledged, 
that  God's  hand  was  concerned  in  the  bringing 
about  of  this  event,  and  that  he  had  a  great  plan 
to  be  anfwered  by  it  ?  This  muft  be  granted,  for 
it  is  exprefsly  aflerted  by  Jofeph  himfelf.  Will  it 
not  be  acknowledged,  that  the  brethren  of  Jofeph 
were  inftrumental  in  accomplishing  this  plan,  by 


*75 

felling  him  into  Egypt  ?  This  muft  be  granted, 
for  it  appears  from  the facl.  Will  it  not  alfo  be 
acknowledged,  that  the  fons  of  Jacob  were  envi- 
ous, and  malicious  towards  their  brother,  Jofeph, 
and,  that  they  were  guilty  of  an  awful,  and  un- 
natural crime,  in  felling  him  to  the  Ifhmaelites 
to  be  carried,  as  a  flave,  into  Egypt  ?  This  is  as 
evident  as  any  wicked  conduct  expreffed  in  the 
word  of  God,  and  muft  of  neceffity,  therefore, 
be  granted.  What  need  is  there  of  any  further 
acknowledgments  in  this  affair?  And  what  can 
be  more  plain  than  all  this  ?  It  is  granting  the; 
very  things,  which  Jofeph  afterwards  aiferted  to 
his  brethren.  *c  But,  as  for  you,  ye  thought  evil 
ugainft  me  ;  but9  God  meant  it  unto  good,  to  bring 
to  pafs  as  it  is  this  day9  tofave  much  people  alive"* 
Whoever  acknowledges  thefe  truths,  muft  grant, 
that  God  may  make  ufe  of  men  as  inftruments 
of  bringing  about  his  purpofes,  when,  at  the  fame 
time,  they  may  be  exceedingly  wicked  in  his  fight. 
The  inftance  now  brought  up  for  illuftration  con- 
tains all  the  real  difficulty,  which  could  be  ftartcd 
in  any  other  cafe,  God  may  make  ufe  of  inftru- 
ments which  are  accountable,  to  execute  his  pur* 
pofes  on  earth,  as  well  as  thofe  which  are  not  ac- 
countable. It  is  a  fact,  that  he  now  does,  and  ever 
has.  He  raifes  up  an  army  from  the  brutal  cre- 
ation, fuch  as  infects  and  reptiles,  to  fcourge  one 
nation,  and  he  fendeth  wafting  peftilence  to  pun- 
ifh  another.  Some  cities  and  populous  places  are 
deftroyed  by  earthquakes,  and  others  by  the  fword. 
Human  blood  is  caufed  to  run  in  the  ftreets  of 
fome  cities,  by  the  fword  of  foreign  enemies,  and 
in  the  ftreets  of  others  it  flows  with  equal  abun- 
dance, by  the  deadly  weapons,  which  they  carry 
in  their  own  bofom.    We  need  no  other  proof  of 


* 


Gen.  I.  40. 


nj6 

this  than  what  recent  fads  afford.  But,  by  what- 
ever means,  kingdoms  and  cities  are  deftroyed, 
the  Lord  of  hofts  purpofeth  and  effecleth  their 
ruin.  Tyre  was  laid  wafte,  and  deftroyed  by  the 
fword  of  the  Babylonians,  yet  it  is  exprefsly  affert- 
ed  in  the  text,  that  the  Lord  of  hofts  purpofed 
it.  Babylon  was  overthrown  by  the  fword  of  the 
Perfians,  and  Perfia  by  the  fword  of  the  Grecians, 
and  Greece  by  that  of  the  Romans;  and  yet  the 
Lord  of  hofls  purpofed  all  this,  and  revealed  it 
to  his  fervant  Daniel.  So  that  it  is  fufficiently 
evident,  that  the  deftru&ion,  brought  on  king- 
doms and  capital  cities,  is  always  effected  by  the 
agency  of  the  Lord  of  hofts. 

The  way  is  now  prepared  to  mow, 
III.  The  reafon  of  his  doing  thefe  things. 
The  reafon  is  brought  out  to  view,  in  what  was 
faid  concerning  Tyre  in  the  text.  The  Lord  of 
hojis  hath  purpofed  it,  toftain  the  pride  of  all  glory ', 
end  to  bring  into  contempt  all  the  honorable  of  the 
earth.  An  important  reafon  is  here  affigned  for 
the  definition  of  the  kingdoms  of  this  world  ;  a 
brief  illuftration  of  which  will  now  be  attempted. 
Since  the  apoflacy  of  the  human  race,  this  world, 
and  every  thing  in  it,  have  been  fubject  to  conftant 
changes.  It  is  plain  to  be  feen,  that  vanity  is 
ftamped  upon  every  thing  terreftrial.  Riches  are 
as  fluctuating  as  the  waves  of  the  fea.  Honors 
are  as  fading  and  temporary  as  the  flowers  in  the 
fpring.  The  pleafures  of  the  world  are  as  fhort- 
Hved,  as  the  beautiful  profpeel:  afforded  by  the 
morning-fun.  Mirth  is  foon  fucceeded  by  for- 
row.  Riches  are  often  quickly  followed  by  pov- 
erty, and  honor  by  difgrace.  A  little  time  for 
experience  convinces  every  perfon  of  the  truth  of 
thefe  remarks.  Kings,  as  well  as  the  meanefh 
men,  are  obliged  to  lay  afide  their  crowns  and 
royal  robes,  and  to  be  dreffed  for  the  tomb,     Do-r 


- 


277 

t 

minion  reds  not  long  in  any  one  man's  hand, 
nor  does  it  flay  long  to  honor  any  nation.  Of 
this  the  frequency  of  revolutions  in  the  world  is 
a  proof.  Kingdoms  have  ariien,  extended  their 
conquefts,  and  fiourifhed  for  a  feafon,  and  at  lad 
have  met  their  overthrow,  and  final  deftruction. 
Others  have  fucceeded,  followed  their  fleps,  and 
met  the  fame  fate.  Where  is  now  all  the  glory 
of  Solomon,  who  once  attracted  the  attention, 
and  excited  the  admiration,  of  the  remoteft 
realms  ?  It  is  buried  in  the  duft,  and  nothing  but 
his  real  virtue,  ftript  of  all  external  mow,  re- 
mains. Where  is  now  the  greatnefs  of  Alexan- 
der, who  was  the  conqueror  of  the  world,  and 
was,  in  his  day,  ranked  by  adoring  mortals, 
among  the  gods  ?— It  is  buried  in  the  duft,  with- 
out any  marks  of  diftinction.  What  has  become 
of  Babylon  the  great,  once  the  miftrefs,  and  terror 
of  the  world  ? — It  now  affords  a  habitation  for 
venomous  and  doleful  animals,  untrodden  by  hu- 
man feet,  unlets  by  thofe  who  go  to  fearch  where 
it  was.  What  has  become  of  Nineveh,  that  ex- 
ceedingly great  city,  of  three  days  journey,  to 
which  Jonah  went  to  preach  ? — It  is  completely 
levelled  with  the  duft,  and,  as  hiftorians  and  trav- 
ellers affert,  no  traces  of  its  fituation  can  be  dis- 
covered. Indeed,  different  opinions  are  now  en- 
tertained, in  regard  to  the  place  where  it  flood. — 
What  mortifying  reflections  are  thefe  to  fuch  as 
covet  the  riches,  the  grandeur,  and  the  honois, 
of  this  world  !  How  vain  and  worthlefs  does  the 
recital  of  fuch  changes  make  every  thing  appear, 
.below  the  fun  ! — But,  why  are  all  thefe  things  ? 
We  have  been  looking  into  the  caufe  of  them,  and 
have  feen,  that  all  fuch  changes  are  brought  a- 
bout  by  God.  But,  why  is  it,  that  he  caufeth  fuch 
melancholy  things  to  take  place  ?  //  is  tojiain  the 
pride  of  all  glory ,  and  to   bring  into  contempt  all  the 


1*]% 

honorable  of  the  earth.  Since  the  lapfe  of  the 
human  race,  the  world  has  been  buried  in  wick- 
ednefs,  God  hath  been  forfaken,  and  earthly 
things  have  been  preferred  to  thofe  which  are  di- 
vine. This  is  unreasonable,  and  exceedingly 
abufive  to  God. 

Idolatry,  which  is  fetting  the  heart  and  af- 
fections on  fomething  more  than  on  God,  has 
fpread  all  over  the  world.  It  has  been  common, 
in  every  age.  The  bulk  of  mankind  have  always 
been  fo  foolifh  as  to  lay  up  their  treafures  on 
earth.  In  regard  to  this  practice,  fact  proves, 
that  the  experience  of  one  age,  or  of  one  man, 
does  not  anfwer  for  another.  Every  age,  and  ev- 
ery perfon  will  go  through  the  experiment.  All 
muft  make  a  thorough  trial  of  this  world  for 
themfelves,  and  if  the  hearts  of  noae  were  touched 
by  the  Holy  Spirit,  all  would  inevitably  perifh,  in 
making  the  trial.  Since  mankind  have  mani- 
fested fo  much  fondnefs  for  this  world,  unwea- 
ried have  been  the  pains,  taken  by  God,  to  fhow 
them  its  abfclute  vanity.  Confidering  what 
mankind  are,  it  appears  altogether  fuitablc 
and  reafonable  that  he  mould  do  this.  It  is  for 
his  honor,  and  their  own  good,  that  he  (hould  of- 
ten demonftrate,  before  their  eyes,  the  corrupti- 
blenefs  and  vanity  of  thofe  objects,  on  which  they 
fet  their  affections. 

The  great  deflru&ions  brought  on  kingdoms 
and  capital  cities,  viewed  in  themfelves,  are  mel- 
ancholy ;  but,  viewed  in  the  inftru&ions  which 
they  are  calculated  to  afford,  they  are  of  great 
importance.  Any  attainments,  in  the  honors 
and  riches  of  this  world,  puff  up  the  children  of 
men  with  pride  and  haughtinefs.  Left  to  them- 
felv(  s,  they  would  willingly  confine  all  their  views 
to  worldly  honors,  and  look  no  further  than  the 
praife  of  men.     In  thefe  things  would  they  glory 


27? 

mmmmmmmmm 

andboaft,  while  a  future  world,  and  the  praife  of 
God  would  be  left  out  of  queftion.  But,  in  great 
mercy  to  them,  God  cuts  fhort  their  p^oipeds, 
and  embitters  the  objects  of  their  carnal  affe&ions, 
by  infcribing  vanity  on  them.  Viewed  in  this 
light,  it  is  well,  that  the  pride  of  all  glory  isjlained, 
by  the  revolutions,  the  changes,  and  the  com- 
plete deftructions  which  take  place  among  the 
cities  and  kingdoms  of  this  world.  It  is  well, 
that  great  Babylon  is  now  a  habitation  for  venom- 
ous and  doleful  animals — that  the  place,  where 
extenfive  and  magnificent  Nineveh  was,  cannot 
now  be  found,  and  that  Tyre,  once  the  mart  of 
nations,  is  now  a  barren  rock,  and  improved  for 
fifhermen  to  fpread  and  dry  their  nets  upon.  It 
is  well,  that  the  Lord  of  holts  hath  purpofed, 
and  a&ully  does  bring  into  contempt  the  honora- 
ble of  the  earth.  Important  are  the  init  ructions, 
which  thefe  events,  melancholy  in  themfelves,  af- 
ford to  the  children  of  men  ; — and  happy  would 
it  be  for  them,  if  they  would  learn  wifdom  by 
them.  In  all  thefe  things,  God  doth  no  more 
than  to  teach  mankind  what  this  world  is,  and  to 
manifeft  his  difapprobation  of  their  conduct,  in 
placing  their  hearts  upon  fuch  objects.  Without 
giving  fuch  teftimonies  to  this  rebellious  world, 
where  would  be  the  divine  faithfulnefs  ?  Were  it 
not  for  thefe  things,  whence  would  appear,  in  this 
world,  God's  great  difpleafure  againft  the  finful 
practices  of  mankind  ?  It  is  by  thefe  things,  that 
the  Lord  ofhofts  demonftrates,  before  the  eyes 
of  mankind,  the  folly  of  loving  this  world,  and 
the  importance  of  laying  up  a  treafure  in  heaven, 
where  no  changes  take  place,  where  no  corrup- 
tion dwells,  and  where  no  disappointment  ever 
enters.  To  ftain  the  pride  of  all  glory,  and  to 
bring  into  contempt  all  the  honorable  of  the 
earth,  is  a  fufficient,  and  an  important  reafon,  why 


28a 

God  brings  ruin  and  deftru&ion  on  the  kingdoms 
and  cities  of  this  world. 

It  is  proper  that  we  now  attend  to  fome  prac- 
tical and  inftru&ive  inferences,  fuggefted  by  this 
fubjecl. 

i.  If  all  definitions,  calamities  and  difap- 
pointments,  evidence  the  hand  of  God,  it  is  un- 
fuitable  to  complain,  when  they  are  experienced, 
or,  when  we  are  under  any  frowns,  to  indulge  or 
exprefs  a  wifli,  that  fuch  events  had  not  taken 
place.  An  inference,  exprcflive  of  this  fentiment, 
will,  no  doubt,  adminifter  reproof  to  many.  When 
difappointments  are  experienced  by  mankind, 
words  of  complaint  are  frequently  heard.  Noth- 
ing is  more  ufual  than  for  perfons  to  exprefs  a 
wifh,  that  this,  and  the  other  event,  interfering 
with  their  plans,  had  not  taken  place.  It  is  the 
common  language  of  mankind ;  or  at  leaft ,  the 
ufe  of  words,  which  feem  mod  naturally  to  con- 
vey fuch  an  idea,  is  very  frequent.  To  look 
upon  an  event  as  being  a  frown,  and  to  have 
fuitable  feelings  of  humility  in  a  view  of  it,  is 
very  different  from  wifhing  it  had  never  taken 
place.  It  is  not  the  former,  but  the  latter  idea, 
which  the  prefent  fubject  leads  us  to  reprobate  ; 
and,  from  a  perfuafion  that  thefe  ideas  are,  by 
many,*  confufedly  viewed,  and  often  blended  to- 
gether, the  importance  of  keeping  up  a  dillinc- 
tion  between  them  is  now  urged.  Without  this 
diftinclion  is  perceived  by  us,  our  feelings,  under 
frowns,  may  be  reproachful  to  God,  and  our  lan- 
guage may  be  darknefs  to  others.  The  mode  of 
talking,  now  reprobated,  is  adopted  not  only 
when  public  judgments  and  calamities  are  experi- 
enced, but,  under  crolfes  which  are  comparatively 
trifling.  How  often  do  we  hear  it  faid,  /  wijh  it 
had  not  rained, — /  wi/h  it  had  not  been  fo  hot, — / 
amforry  it  was  fo  cold,  and  the  like  ? — But,  by 


whofe  agency  are  the  varying  feafons  produced  I 
Who  caufeth  the  vapours  to  afcend  from  the 
ends  of  the  earth  ?  Who  maketh  the  rain,  and 
heat?  And,  who  bringeth  forth  the  wind  out  of 
his  treafures  ?  If,  as  we  have  feen>  the  Lord  of 
hofts  purpofeth  and  effecteth  all  thefe  things,  his 
righteous  providence,  in  them,  ought  ever  to  be 
acknowledged  ;  and,  therefore,  to  harbour  or  ex- 
prefs  a  wifh,  that  the  feafons,  when  unfavorable 
to  our  plans,  had  been  different,  muft  be  alto- 
gether unfui table  and  improper*  Language  of 
this  fort  does  not  correfpond  with  a  belief  of  the 
univerfality  and  righteoufncfs  of  God's  govern- 
ment. Followed  in  its  extent,  it  will  be  found  to 
favour  of  atheifm,  the  lead  appearance  of  which) 
among  chriftians  in  a  fpecial  manner,  fhould  be 
abhorred  and  avoided.  By  a  little  attention,  ev- 
ery one  will  fee,  that  fuch  a  mode  of  talking  does 
not  correfpond  with  the  language  of  the  Bible* 
The  fmalleft  events  are  there  reprefented  as  be- 
ing under  the  control,  and  brought  about  by  the 
agency,  of  God.  N&tafparrow  (faith  the  Sav- 
iour) /hall  fall  to  the  ground  without  your  Father* 
To  wifh  that  thofe  calamities  and  difappointments 
had  not  been  brought  on  us,  which  we  have  ac- 
tually been  made  to  experience,  is.  to  find  fault 
■frith  the  government  of  God.  In  doing  this,  no 
perfon,  of  a  feeling  mind,  can  rife  up  in  his  juf- 
tification. 

But,  it  may  be  faid,  by  fome,  that  although 
they  ufe  expreffions  of  this  kind,  they  mean  no 
fuch  things  as  have  been  mentioned  :  they  are 
merely  words  of  courfe,  and  ufed  without  any 
bad  meaning,  or  ill  effect. 

But, however  innocent  perfons  may  be  in  their 
intention,  in  the  ufe  of  fuch  language  they  are  not 
wholly  to  be  exculpated ;  for  they  are  in  danger  of 

Nn 


conveying  wrong  ideas  to  others.  Others  will 
judge  of  their  feelings,  by  their  words  and  modes  of 
talking,  and,  perhaps,  will  be  led  aftray  by  them. 
Nor  is  this  all : — the  life  of  fuch  language,  is  cal- 
culated hjfenfibly  to  fhut  out  the  idea  of  God's 
government  from  our  own  minds,  Thefe  are  fuf- 
ficient  reafons  for  avoiding  all  words  which  favour 
of  complaining  and  difcontentednefs,  at  the  tak- 
ing place  of  calamitous  events.  Our  language 
mould  always  correspond,  as  nearly  as  poftible, 
with  truth.  In  regard  to  this,  we  mould  ftudy 
to  be  confident,  left  we  influence  others  to  difhon- 
or  God. 

Let  it  be  remembered,  however,  that  what 
has  now  been  advanced,  under  this  head  of  im- 
provement, is  far  from  difcountenancing  all 
mourning  under  calamities  and  frowns.  It  is 
fuitable  to  mourn,  when  relatives  and  friends  are 
removed  from  our  fight  by  death,  or  when  we 
experience  frowns  of  any  kind.  But,  that 
mourning,  under  afflicting  providences,  which  be- 
cometh  rational  creatures,  is  very  different  from 
complaining,  or  from  indulging  a  wifh  that  fuch 
events  had  not  taken  place.  It  is  important,  that 
the  diltinction  between  thefe  ideas  mould  exift  in 
the  view  of  our  minds.  True  mourning  never 
impk'es  the  leaft  difpofition  to  find  fault  with  the 
difpofals-  of  God.  The  effential  and  principal  in- 
gredient of  it  is  humility  ;  and  it  partakes  of 
nothing  in  oppofition  to  the  prayer,  Not  my  will, 
but  thine,  0  Load, be  done.  While  perfons  mourn, 
they  mould  be  careful  to  fhut  out  all  complain- 
ing, and  to  countenance  no  defires  that  the  afflic- 
ting providences  brought  on  them,  had  not  tak- 
en place,  becaufe  all  frowns  and  calamities  evi- 
dence the  hand  of  God.  Had  it  not  been  alto- 
gether brft,  fuch  events  would  not  have  taken 
place.     Since  a  holy  God  is  at   the  head  of  the 


283 

univerfe,  and  fince  all  events,  even  the  fmallcft^ 
are  brought  about  by  his  hand,  it  argues  unbelief, 
and  a  want  of  fubjection,  to  complain  and  find 
fault,  let  what  calamities  foever  be  fent  upon  us. 
Complaining  thoughts,  when  providences  are 
againft  us,  are  wrong,  becaufe  they  are  really  re- 
proachful to  God  ;  and  all  expreffwns,  which  con- 
vey any  fuch  ideas  to  others,  are  to  be  reprobated^ 
becaufe  they  are  atheiftical  and  calculated  to  lead 
them  aftray. 

Let  us,  therefore,  receive  inftrucfcion  from  our 
fubjecl,  and  be  on  our  guard,  that  we  may  avoid 
difhonoring  the  righteous  government  of  God. 
Let  us  be  excited  to  watch  over  our  feelings,  that 
rebellion  be  not  cherifhed  in  our  breajls,  and  over 
our  exprejfions,  that  we  be  not  found  oppofmg 
God  in  the  fight  of  others,  and  that  our  example 
may  not  lead  them  aflray.  'And,  that  our  con- 
duel  may  appear  confident  with  truth,  and  all  of 
a  piece,  let  us  be  watchful  under  frnall frowns,  a$ 
well  as  thofe  which  are  great.  To  do  thefe  things 
is  the  way  to  acknowledge,  honor,  and  glorify 
God,  in  all  things,  and  under  all  circumftances,. 

2.  It  is  improper,  under  our  varying  circum- 
stances and  conditions,  to  talk  of  luck  and  chance. 

While  palling  through  this  world,  it  is  the 
portion  of  all  mankind  to  experience  a  variety  of 
changes.  The  honorable  are  brought  into  dis- 
grace, the  rich  into  a  (late  of  dependence,  and  the 
healthy  and  robuft  into  bodily  weaknefs  and  in- 
firmity. Nothing  terreftrial  has  any  marks  of 
{lability  and  permanency.  When  a  perfon  is  cal- 
led to  experience  a  feries  of  difappointments  and 
frowns,  it  is  a  common  exprefhon  to  fay,  Jt  is  his 
luck.  But,  fuch  an  exprelfion  evidently  favours 
of  barbarity.  Whatever  may  be  the  views  of  per- 
sons, when  they  ufe  fuch  an  exprefhon,  it  is  cer- 
tainly calculated  to  convey  a  wrong  idea.     If  mif- 


384 

fortunes  are  to  be  attributed  to  chance,  the  provi- 
dence of  God  is,  at  once,  excluded.  A  moment's 
candid  attention  will  convince  every  rational  per- 
fon,  that  he  cannot  believe  the  idea,  which  his 
words  convey,  when  he  talks  of  luck  and  chance, 
without  denying  the  being  and  providence  of 
God,  Such  expreflions  can  be  confidently  ufed 
by  none,  but  atheifts.  For  heathen  creeds  were 
they  formed,  from  thence  are  they  derived,  and 
with  no  others  do  they  comport. 

The  fubjeft,  to  which  we  have  been  attending, 
mows  us,  that  all  calamities  and  frowns  are  pro-* 
duccd  by  the  hand  of  God.  The  Lord  of  hods 
purpofeth  thefe  things,  as  much  as  he  did  the  fail 
and  deftru&ion  of  Tyre.  For  a  perfon  to  fay, 
therefore,  that  it  is  his  luck  to  meet  with  difap- 
pointments,  to  have  unfavorable  weather  and 
feafons  to  profecute  his  plans,  and  the  like,  is  to 
convey  a  very  wrong  idea.  It  is  an  atheiftical 
mode  of  talking,  which  mould  not  be  heard,  in  a 
land  of  gofpel  light. 

But,  it  may  be  faid,  that  it  is  difficult  to  con- 
vey our  ideas,  in  every  inflance,  without  having 
recourfe  to  fuch  expreffions. 

In  anfwer  to  fuch  a  fuggeftion,  it  is  fufficient 
to  obferve,  that  if  we  are  in  the  number  of  thofe, 
who  believe  in  the  univerfal  reign  and  dominion 
of  God,  the  expreflions  alluded  to,  do  not  convey 
our  ideas,  in  any  cafe.  We  are  inconfiftent  with 
ourfelves,  whenever  we  ufe  them.  It  is  no  more 
difficult  to  adopt  language  which  necefTarily  aw* 
flies,  than  that  which  necefTarily  excludes  a  provi- 
dence. The  phrafes,  We  have  been  favored,  we 
have  been  frowned  upon,  and  the  like,  implv  >  prov- 
idence, and  are  calculated  to  bring  God  into 
view  ;  but,  the  words,  luck  and  chance,  do  not  im- 
ply an  overruling  hand,  and  are,  therefore,  cal- 
culated to  keep  God  out  of  fight, 


285 

Some  of  the  profeffed  friends  of  God  may  have 
indulged  themfelves  in  the  ufe  of  the  exprefiions 
now  reprobated,  though  they  may  have  adopted 
them,  as  words  of  courfe,  without  any  bad  inten- 
tion. But,  great  care  mould  be  ufed  that  we  do 
not  deny  God  in  the  fight  of  others.  If  we  be- 
lieve there  is  a  God,  and  that  his  providence  is 
univerfal,  let  us  adopt  language,  which  will  be 
confident  with  fuch  a  belief.  Our  converfation 
at  all  times,  and  in  all  places,  mould  correfpond 
with  the  truths  we  embrace.  This  is  one  way  for 
us  to  manifeft  light  and  truth  to  others. 

3.  If  every  judgment  and  calamity  evidence  the 
hand  of  God,  we  mould  always  look  beyond  fec- 
ondary  caufes. 

It  has  been  obferved,  that  the  mofl  of  the  e- 
vents,  which  God  produceth  in  this  world,  are 
brought  about  by  fome  means^  or  as  it  is  fome- 
times  expreffed,  by  fecondary  caufes.  We  often 
fee  a  caufe  for  ficknefs9  a  caufe  for  wars,  and  for 
the  various  dij appointments  experienced  by  us  ; 
tout,  the  caufes  we  fee  are  only  fecondary.  They 
are  as  much  under  the  control  of  the  Supreme 
Being,  as  the  effects  we  attribute  to  them.  In, 
fact,  they  are  themfelves  nothing  but  effecls^  and, 
therefore,  we  ought  to  look  beyond  them  to  the 
great  Firfi  Caufe.  Befides  God,  there  is  nothing 
in  the  univerfe,  which  may  not  be  properly  denom- 
inated an  effccl ;  for,  befides  Him,  there  is  noth- 
ing which  was  not  produced.  Between  what  are 
called  fecondary  caufes,  or  inflruments,  and  ef- 
fects, there  is  no  ground  for  any  distinction.  Every 
fecondary  caufe  is  an  effect,  and  every  effect  is  a 
fecondary  caufe.  It  is  true,  there  are  different 
kinds  of  fecondary  caufes,  if  any  thing  befide  'vo- 
litions may  thus  be  denominated,  and  there  are 
different  kinds  of  effects ;  but,  we  fee  nothing 
which  was  not  produced,  neither  do  we  fee  any 


s8$ 
» ■     -' 

effect  which  is  not  inftrumental  or  the  occafion  of 
producing  fomething  elfe. 

To  affign   fecondary    caufes    for   the    events 
which  take  place,    without    extending  the    mind' 
any  further  is  a  rejection  of  God.     Mankind,  by 
looking  no  further  than  fecondary  caufes,  under 
frowns  and  difappointments,  are  very  apt  to  com* 
plain  and  be  angry,  efpecially  if  thefe  caufes  are 
any  of  their  fellow  creatures,  as  is  often  the  cafe. 
Thev  think  rhey  do  not  deferve  fuch  treatment 
from  'heir  hands,  and   will  go  about  to  revenge, 
forgetting  they  are  mere  injiruments,  and  that  the 
things  which  have  come  upon  them,  were  purpof- 
«c!  by  the  Lord  of  hofts.     This  opens  a  door  for 
the  ccmmimon  of  much  wickednefs.     If  it  were 
always  real  to  the  minds  of  men, that  God's  hand 
is  particularly  concerned  in  bringing  all   their 
crolTes  and  difappointments  on  them,  they  would 
fee  the  great  impropriety  of  being  angry,  of  com- 
plaining, and  of  feeking  revenge.     A   conviction 
cf  this  truth  prevented  David  from  taking  away 
the  life  of  a  curfing  Shimei,  when  fo  importunate- 
ly requefred  to  do  it,  by  Abifhai,  one  of  his  cap- 
tains.    Let  him  alone,  (laid  he)  and  let  him  curfe  : 
for  the  Lord  hath  bidden  him*     When  deftruction 
was  brought  on  the  children  and  property  of  Job 
by  the  Sabeans,  the  Chaldeans,  the  fire  and   the 
wind,  a  conviction  of  the  fame  truth  led  him  to 
look  beyond  the  inftruments  to   the  caufe^  and  to 
fay,  The   Lord  hath    taken  away.f     From    thefc 
anftances  we  may  fee,  a  belief,  that  all  fecondary 
caufes  are  under  the  control,  and  are  mere  effects, 
of  the  great  Firft  Caufe,  would  have  a   happy  in- 
fluence on  the  feelings  and  conduct  of  mankind. 
4.  From  our  fubject,  we  may   learn,  that  the 
difturbances  which  are  abroad  in  the  earth,  at  this 


*  2  Sam.  xvi.  11.        f  Job  i.  21. 


£87 

* 

day,  evidence  the  hand  of  the  Lord  of  hods.  The 
events  which  arc  taking  place  among  the  nations 
and  kingdoms  of  the  earth,  at  this  day,  are  truly 
Jlriking.     The  hand  of  God  is  no  lefs  vifible  in 
them,    than  it  was  in  the  deftruction  of  Tyre, 
Babylon,  or  Jerufalem.     We  now  hear  that  great 
and    capital   cities    are   entirely  demolifhed,    as 
was  the  caie  in  former  days.     It  manifeftly  ap- 
pears, that  the  period  of  the  world,  in  which  we 
Hve,  h  interefting  and   important.     Revolution 
fucceeds  revolution.     We  fee  the  pride  of  all  glo- 
ry  Rained,    and    the    honorable   of  the   earth 
brought  into   contempt.     The  Lord  of  hofts  is 
now  accomplifhing  his    purpofes,  as  he  did  in  the 
deft  ruction    of  Tyre.     It  is  true,    he  works   by 
7neans,  and  has  his  inftruments  ;  and  it  is  proba- 
ble, that    the  bulk  of  mankind  look    no    further 
than  the  inftruments.     To  look  into  the  rapid 
changes,  which  are  now  taking  place,  is  very  in- 
ftructive.     By  all  thefe  things,  the  vanity  of  this 
world  is  ftrikingly  demonftrated.     The  cleareft 
evidence  is  manifefted,  that  God  is  abroad  in  the 
earth,  mowing  the  children  of  men  the  corrupt!- 
blenefs  and  vanity  of  every  thing  below  the  fun. 
The  lofty  looks  of  tyrants  are  brought  low,  and 
their  boafted  honors  and  titles  are  trampled   to 
the  duft.     Riches  make  themfelves  wings  and  fly 
away,  leaving  their  fond  poffeiTors  naked,  defence- 
lefs,  and  afhamed. — Who  can  be  fo  ftupid,   as  to 
be  a  fpectator  of  what  is  taking  place,  at  this  day, 
and  make  the  honors  and  riches  of  this  world  the 
objects  of  his  affections  ?  Our  fubject  teaches  us 
how  to  improve  the  events  of  providence  now 
taking  place.     It  leads  us  to  confider  the  hand  of 
God  in  all  thefe  things  and  calls  upon  us  to  fear 
before  him. 

5.  We  are  further  taught  from  our  fubject, 
that  the  difturbances,  now  abroad  in  the  earth, 
evidence  the  abounding  of  wickednefs. 


i 


233 

It  was  for  great  wickednefs  ;  for  idolatry  and 
rebellion, that  Tyre,  Babylon,  and  Jerufalem,  were 
deilroyed.  Their  iniquity  had  become  full,  be- 
fore the  hand  of  God  was  ftretched  out  in  their 
dell  ruction.  The  hiftory  of  their  overthrow 
leads  us  to  confider  them  as  peculiarly  wicked. — 
For  any  other  reafon  than  this,  it  doth  not  ap- 
pear, that  God  hath  ever  brought  ruin  on  any 
nation  or  kingdom*  It  is  the  difobedient,  and  they 
only,  on  whom  the  righteous  governor  of  the  uni- 
verie  inflicts  evil.  Since  the  prefent  is  a  day  in 
which  God  ftains  the  pride  of  all  glory,  and 
brings  into  contempt  the  honorable  of  the  earth, 
we  have  reafon  to  think,  that  wickednefs  abounds. 

We  are  called  upon,  in  this  land,  to  fee,  that 
we  do  not  indulge  ourfelves  in  idolatry  and  re- 
bellion. Though  image-worfhip  may  not  be 
practifed  among  us,  yet  this  does  not  prevent  our 
committing  idolatry.  If  we  prefer  any  thing  be- 
fore God,  we  are  guilty  of  this  fin.  The  Apof- 
tle  Paul  allures  us,  that  covetoufnefs  is  idolatry  ;* 
and  from  this,  perhaps,  we  cannot  pronounce  our* 
felves  free.  That  many  kingdoms  in  the  world 
have  provoked  the  Lord  of  hods  to  anger,  and 
that  his  patience  is  almoft  worn  out  with  their 
long  continued,  and  increafmg  abominations,  is 
manifeft  from  the  manner  in  which  he  hath  come 
out  againft  them.  The  rod  of  his  holy  anger  is 
ftretched  over  them,  and  they  begin  already  to 
feel  the  fmart.  We,  in  this  land,  have  been,  and 
flill  arc,  threatened  with  fimilar  evils,  which  is  a 
loud  call  for  us  to  look  well  to  our  conduct,  to 
fpeedily  repent  of  our  fins,  and  to  forfake  them. 
Had  we  not  wickedly  departed  from  God,  we 
ihould  not  have  been  thus  threatened.  Let  us, 
therefore,  learn  from  our  fubject,  how  to  improve 

*  Ccl.  Hi.  $. 


289 

the  revolutions,  changes,  and  deftru&ions,  now 
taking  place,  left  God  be  in  the  midft  of  us,  and 
we  not  know  it. 

6.  Since  an  infinitely  wife  and  powerful  God 
is  at  the  head  of  the  univerfe,  we  may  know  that 
all  the  changes  and  commotions,  in  the  world, 
will  ifme  in  lbme  important  good. 

In  this  world,  a  continued  feries  of  events,  mel- 
ancholy in   themfelves,  have  been  taking  place, 
ever  fince  the  apoftacy ;  but,  they  all  were  pur- 
pofed,  and  brought  about  by  the  Lord  of  hods. 
He  is  the  only  independent  agent,  in  the  univerfe : 
and  he  hath  affured  us,  that  He  declares  the  end 
from  the  beginnings  and  from  ancient  times  the  things 
that  are  not  yet  done^  that  his  counfel  fhallftand^  and 
that  he  will  do  all  his  f  leaf ure.*     Though  we  fee 
infidelity  fpreading  its  baneful  influence,  the  ad- 
verfaries  of  religion  triumphing,  and  the  caufe  of 
thriftianky  defpifed  and  perfecuted  ;  though  na- 
tions are  fpilling  the  blood  of  each  other,  and  the 
kingdoms  of  the  world  are  plunging  into  wars^ 
and  confufion,  yet  we  may  confide  in  the  thought, 
that  all  thefe  things  are  defigned  to  anfwer,  and 
that    they  will  certainly  anfwer,   fome  important 
ends.     The  evils  introduced  into  the  fyftem  will 
liot  terminate  in  the  difgrace  of  God's  reign,  but 
the  wrath  of  man  fhall  furely  praife  him,  and  the 
remainder  of  it  he  will  reflrain.     If  all  events  are 
under  the  control,  and  brought  about  by  the  agen- 
cy of  God,  it  is  certain  that  the  changes  and  ^ev- 
olutions which  take  place  in  the  world,  will,  in 
fome  way  or  other,  advance  the  Redeemer's  king- 
dom.    Since  Zion's  God  reigneth,  we  may  reft 
affured  that  Zion  will  be  built  up.     Therefore, 

7.  We  have  found  an  ample  fource  of  confola- 
tion  for  God's  children  in  the  day  of  adverfity. 

*  Ifai.  xlvi.  19, 

o  0 


29° 

The  fentiment  that  God  governs  thtf  world,  and 
that  all  events  are  under  his  control,  is  the  great 
iupport  of  the  friends  of  the  Redeemer,  of  thofe 
who  are  godly.  It  is  calculated  to  keep  religion  a- 
live  in  them.  Were  it  not  for  their  belief  of  this 
truth,  they  would  fink  into  a  (late  of  defpondency. 
This  world  is  full  of  evils.  The  righteous  are  often 
perfecuted,  the  caufe  of  religion  is  defpifed,and  the 
number,  who  date  (land  up  for  the  truth,  is  very 
final  1,  and  when  thefe  things  appear,  confolation 
is  adminiftered  to  the  friends  of  the  Redeemer 
from  the  thought,  that  Zion's  God  reigneth.  This 
enfures  the  falvation  of  all  the  righteous.  It  en- 
fures  the  final  prosperity  of  the  Redeemer's  king- 
dom,  and  the  fafety,  and  greateft  happinefs  of  the 
fyflem.  Though  iniquity  abound,  and  the 
love  of  many  wax  cold — though  infidelity  lift  up 
its  head  in  triumph,  and  apoilacies  be  frequent 
— though  the  kingdoms  of  the  world  plunge  into 
wars  and  confufion,  and  the  nations  of  the  earth 
unfheathe  the  fword  to  fpill  each  others  blood,  yet 
chriftians  are  fupported,  under  all  thefe  appearan- 
ces, from  a  belief  in  the  univerfal  reign  and  do- 
minion of  the  Lord  of  hofts.  This  is  their  refuge, 
their  Jlrong-hold,  in  the  day  of  adverfity.  While 
the  wicked  fee  all  the  fources  of  their  comfort  fail, 
there  is  one  left  to  the  righteous  which  is  perma- 
nent, unfhaken,  and  fatisfying.  To  this  fource  of 
comfort  all  are  exhorted  to  repair,  that  they  may 
be  carried  through  the  trials  which  are  before 
them,  particularly,  that  they  may  be  prepared  to 
meet  their  Judge,  and  may  be  enabled  to  give  up 
their  account  to  him  with  joy  and  not  with  grief* 


The  D i fine  Sincerity  in  the  free  and  indif- 
criminate  Offer  of  Salvation  to  Sinners,  together 
with  their  moral  Liberty  and  Account  ablenefs, 
confident  with  diftinguijhing,  efficacious  Grace  ; 


Illuftrated  in  a  SERMON,  by  AS AHEL  HOOK- 
ER, Paftor  of  the  Church,  in  Gofhen,  State  of 
Connecticut. 


REVELATIONS    XX11.    IJ. 

Whosoever  will,  let  him  take  the  water  of  life  freely. 

ROMANS    ix.    1 6. 

So  then,  it  is  not  of  him  that  willeth,  nor  of  him  that 
runneth  but  of  God,  that  Jheweth  mercy. 

THE  holy  fcriptures  being  given  by  infpira- 
ration  of  God,  the  paflages  here  felected, 
though  apparently  contradictory,  are  perfectly 
harmonious  and  cbnfiftent,  in  their  real  meaning. 
The  former  of  them  exprefles  the  univerfal  and 
indifcriminate  freenefs,  with  which  faivation  is 


offered  to  Tinners.  Whofocver  will,  let  him  take 
the  water  of  life  freely.  The  latter  mod  explicit- 
ly declares  men's  dependence  on  God,  for  falva- 
tion.  Se  then  it  is  not  of  him  that  willeth,  nor  of 
him  that  runneth,  but  of  God  that  /heweth  mercy.— 
From  the  two  paffages,  thus  briefly  explained, 
we  derive  the  following  fenthnents :  That  the 
falvation  of  the  gofpel  is  freely  offered  to  fallen 
men  ; — That,  neverthelefs,  their  acceptation  and 
final  enjoyment  of  it  depend  effentially  on  God  ; 
-—That  fuch  dependence  is  confiftent  with  their 
moral  liberty  and  accountablenefs ;  and  with  fin- 
cerity  in  the  offer. 

-    I.  It  is  to  be  mown,  that  the  falvation  of  the 
gofpel  is  freely  offered  to  fallen  men. 

This,  however,  is  not  meant  to  be  afferted,  or 
proved,  refpecting  all  mankind.  Immenfe  numbers 
are  involved  in  clouds  and  thick darknefs, in  refpect 
totheknowledgeof  revelation.  Of  thefe,fome  have 
never  heard  the  name  of  Jefus,from  one,  who  could 
give  any  juft  ideas  of  his  character   and  work. 
By  thofe,  therefore,  to  whom  an  offer  of  falvation 
is  made,  fuch  are  fpecially  intended,   as  enjoy  the 
gofpel  of  Chrifl.     To  all  thefe  it  is  made,  proper- 
ly, and  indifcriminately.     Nothing,  to  this  pur- 
pofe,  can  be  more  exprefs,  than  the  text,  with  the 
•whole  verfe,  from  which  it  is  taken.     The  fpirit 
and  the  bride  fay,  come.     And  let  him  that  hsareth 
fay,  come.     And  let  him  that  is  athirft  come.     And 
ivhofoever  will,  let  him  take  the  water  of  life  freely. 
Accepting  this  divine  invitation,  is  freely  re- 
ceiving the  bleffings  of  the  covenant  of  grace. — 
Men  are  directed  to  bring  no  price,  or  reward,  as 
a  term  of  obtaining  falvation  ;  for  it  is  beftowed 
without  money  and  without  price.*     Said  Chrift, 
If  any  man  thirjl  let  him  come  unto  me  and  drink. \ 

*  Ifai.  Iv.  i.  +  John  vii.  37. 


*93 

There  is  no  hint  of  a  Tingle  exception,  among 
thofe,  who  relifh  the  good  propofed.  The  word 
thrrft  is  probably  ufed,  in  fpeaking  of  this  fubject, 
becaufe  remarkably  fignificant  of  real,  unfeigned 
defire.  The  reafon  why  water  ef  life  is  taken,  to 
defignate  the  good  to  be  received,  is,  that  water 
excels  every  thing,  for  fatiating  the  vigorous  cra- 
vings of  thint. 

That  the  gofpel  makes  a  free,  and  impartial 
offer  of  falvation,  to  all  who  hear  it,  appears,  not 
only  from  the  plain  meaning  of  fcripture  expref- 
fions,  ufed  for  that  purpofe  ;  but,  from  this  im- 
portant fact,  that  men,  confidered  as  rational  and 
moral  beings,  without  refpect  to  their  temper  of 
heart,  are  fully  capable  of  accepting  the  blefiings 
propofed.  Were  not  this  true,  no  offer  of  falva- 
tion would  be  properly  made  to  fallen  men.— 
Nothing  is  offered,  fairly  to  any  man,  in  whom 
fomething  more  is  needful,  to  his  accepting  it, 
than  a  willing  nefs,  properly  expreffed,  to  comply 
with  the  terms  of  receiving.  No  offer  is  fairly 
made  to  the  man,  who  is  under  the  fame  inca- 
pacity, for  accepting  it,  which  the  blind  are,  to 
fee ;  the  deaf,  to  hear  ;  the  lame,  to  walk  ;  or  a 
man  of  very  weak  underftanding  to  investigate 
the  mod  difficult  fubjeds.  Hence,  the  manner, 
in  which  divine  blemngs  are  propofed  to  men,  in 
the  gofpel,  is  not  as  if  one  man  fhould  promife 
another,  a  large  fum  of  money,  on  the  exprefs 
condition  of  receiving  it,  with  his  own  hands, 
when  both  thefe  were  cut  off  ;  or,  of  walking  to 
a  certain  diftance,  to  take  poffemon  of  it,  when 
both  his  legs  were  broken  :  or,  of  feeing,  io  as 
to  defcribe  a  curious  object,  when  both  his  eyes 
were  put  out.  This,  fo  far  from  being  an  aft  of 
kindnefs,  or  offer  of  any  thing,  would  be  cruelly 
infulting  his  impotency  and  wretchednefs. 
But,   the  offer  of  the  gofpel  is,  as  if  one  man 


2.94 

fhould  freely  propofe  to  another,  in  extreme 
want  and  mifery,  every  thing  requifite,  for  his 
relief  and  happinefs,  on  the  fole  condition  of 
properly  fignifying  his  readinefs  to  accept  of  it, 
on  the  moil  generous  terms.  Accordingly,  fallen' 
men  are  capable,  if  difpofed,  of  accepting  the 
great  falvation,  by  performing  the  appointed  con- 
ditions. In  cafe  of  fuch  as  hear  the  gofpel, 
nothing  farther  is  needful,  if  there  be  frrfl  a  will- 
ing mind.  Nor  is  the  cafe  altered,  at  all,  by 
men's  natural  unwillingnefs.  It  is  obvious,  at  firlt 
view,  that  this  can  be  no  good  reafon  why  divine 
mercy  is  not  offered  to  men,  becaufe  they  have 
no  mind  to  receive  it. 

Agreeing  with  what  has  been  faid  there  is 
no  material  change,  in  the  faculty  of  underftand- 
ing,  on  men's  becoming  chriflians.  Hence,  they 
are  not,  on  this  account,  and  for  this  reafon,  any 
better  capable  of  purfuing  their  feveral  occupa- 
tions, or  of  performing  thofe  things,  which  de- 
pend on  the  itrength  of  natural  abilities,  than  be- 
fore. The  mind  may  be  enlarged,  with  the 
acquifition  of  new  fentiments  ;  yet  there  is  no 
ejfential  alteration,  except  in  the  temper  of  heait. 
This  is  agreeable  to  found  reafon,  as  well  as  chrif- 
tian  experience  ;  and  is,  evidently,  the  doctrine 
of  the  holy  fcriptures.  Men's  choice  is  the  turn- 
ing point,  between  receiving,  and  not  receiving, 
the  bleffings  of  the  gofpel.  The  awful  queflicn, 
therefore,  refpecting  the  falvation  of  the  foul,  has 
their  decifion,  according  as  they  approve,  or  dif- 
approve,  the  gracious  terms  of  forgivenefs  and 
life.  Accordingly,  the  gofpel  makes  a  free  offer 
of  eternal  mercy,  to  all  who  hear  it :  which  is 
made,  in  this  view,  with  all  poffible  fairnefs  and 
propriety,  that  it  is  addrelfed  to  beings,  fully  ca- 
pable, if  well  difpofed,  of  accepting  it,  in  compli- 
ance with  the  conditions  required.         Yet, 


295 

II.  It  is  to  be  down,  that  men's  acceptation, 
and  final  enjoyment,  of  the  bleffmgs  offered  in 
the  gofpel,  depend  efTentially  on  God. 

This  fentiment  is  very  fully  exprefled,  in  the 
laft  part  of  the  text ;  So  then,  it  is  not  of  him  that 
willetb,  nor  of  him  that  runneth »,  but  of  God  that 
jheweth  mercy.  This  is  an  inference  made  by  the 
Apoille,  from  what  God  faid  to  Mofes,  and  imme- 
diately follows  the  citation  of  it ; — /  will  have 
mercy  on  whom  I  will  have  mercy,  and  I  will  have 
compajjion  on  whom  I  will  have  compajjion.  This  is, 
doubtlefs,  extremely  eroding  to  the  natural  bias 
of  the  human  heart.  But,  fuppofe  the  fact  were 
reverfed,  and  that  God  do  not  acl  in  the  matter, 
agreeably  to  the  good  pleafure  of  his  will.  On 
this  plan,  the  ftate  of  fallen  men  would  be  un- 
fpeakably  worfe,  than  it  now  is ;  for  no  flefh 
would  be  faved.  Difpofed,  with  one  confent,  to 
make  excufe,  all  would  do  this,  till  their  eyes 
were  lifted  up  in  torments. 

But,  the  falvation  of  fmners,  or  any  number 
of  them,  depended,  originally \  and  from  everlafl- 
ing,  upon  God.  He  hath  made  the  needful  pro- 
vifion,  for  fupporting  that  government,  which  fe- 
cures  the  happinefs  of  his  kingdom,  confidently 
with  the  exercife  of  mercy,  towards  guilty  men. 
Hence  faith  Jehovah,  Behold  I  lay  in  Zion,  for  a 
foundation,  ajlone,  a  tried  Jlone,  a  precious  corner 
Jione,  a  f ure  foundation,*  This  intends  the  divine 
Mediator,  the  Son  of  God,  of  whom  it  is  written, 
Other  foundation',  can  no  man  lay,  than  that  is  laid, 
"which  is  Jcfus  Chrijl,\  When  man  had  finned* 
which,  was  from  everiafling,  in  his  view,  to  whom  , 
all  things,  from  beginning  to  end,  are  naked  and 
open,  the  queftion  depended  ablblutely  on  him, 
whether  the  whole,  or  any  part  of  mankind  lhould 

*  Ifai.  xxviii.  i4.  f  i  Cor.iii.  ie. 


496 

be  faved,  or  loft.  Bat,  becaufe  it  feemed  good 
to  him,  whofe  nature  is  love,  he  determined  on  a 
fcheme  of  faving  mercy.  This  was  from  the  be- 
ginnings before  men  were  created,  or  had  done 
good  or  ill.  It  was  not  a  part  of  divine  proceed- 
ing, undertaken  in  confequence  of  an  actual  apof- 
tacy,  or,  of  an  humble  petition,  preferred  by  fallen 
creatures  ;  on  finding  themfelves  involved  in 
guilt  and  ruin.  The  word  of  God  teaches  us  to 
believe,  that  he  bleiTeth  the  fubje&s  of  his  faving 
goodnefs,  with  all  fpi ritual  blcjjings,  in  Chrifi,  ac- 
cording as  he  had  chofen  them  in  him,  to  this  end, 
that  they  Jhould  be  holy  and  without  blame,  before 
him  in  love,  and  in  this  way,  having  predejlinated 
them  unto  the  adoption  of  children,  by  Jefus  Chrifi, 
according  to  the  good  pie  of ure  of  his  will,  to  thepraife 
cf  the  glory  of  his  grace,  wherein  he  hath  made  them 
accepted,  in  the  beloved. \  Thus  was  originated 
the  divine  fcheme  of  faving  finners.  It  was  con- 
ceived, in  the  aftonifhing  mercy  of  God,  from 
everlafting.  God,  therefore,  fent  his  Son  into 
the  world,  that  men  through  him  might  be  faved  ; 
and  to  this  end,  to  bear  our  fins  in  his  own  body  on 
the  tree.  § . 

But,  dependence  on  him,  who  fheweth  mercy, 
cannot  be  defcribed,  in  its  full  extent,  without 
adding,  That  fuch  univerfally,  is  the  moral  ftate 
of  men's  hearts,  by  nature,  that  thofe  rational  fac- 
ulties, which  render  them  fit  fubjects  of  moral 
government,  and  capable,  in  this  view,  of  what- 
foever  is  commanded,  do  not  fecure  their  accept- 
ance of  divine  mercy,  or  render  their  falvation, 
at  all  hopeful.  Such  is  their  moral  depravity, 
that  no  meafure  of  hope  of  eternal  life  arifes, 
merely,  from  their  capacity  of  coming  if  they  will, 
gr,  of  yielding  that  obedience,  which  has  theprom- 

%  Eph.  i.4»5;  6.  £iPet.ii.«4« 


ML 

ire  of  God  in  Chrift.  Though  ever  fo  capable, 
confidered  as  rational  and  moral  beings,  of  what- 
ever is  conditional  of  falvation,  there  is  not  fuch  an 
heart  in  them.  In  the  ad  of  proceeding,  with  one 
confent,  to  make  excufe,  is  implied  a  total  un- 
willingnefs  to  obey  the  gofpel.  Hence,  we  mud 
go  fome  where  elle,  for  a  place  of  dependence, 
and  of  hope*  for  the  falvation  of  men.  Such  is 
their  oppofition  to  peace  with  God,  that  their 
Cafe  being  ultimately  decided  by  them,  they  will 
have  made  their  deltruclion  fure.  The  fentiment 
is  verified*  beyond  reafonable  doubt*  by  the  ex- 
ample of  immenfe  numbers,  who  live  and  die,  ev- 
idently contemning  the  light  and  grace  of  the  gof- 
pel. A  ferious  and  impartial  view  of  thefe  muft 
force  an  acknowledgement,  that  in  them  is  ex- 
emplified the  fentiment  intended  by  Chrift,  in  a 
parable  on  this  fubjecl ;  that,  when  the  invitation 
comes*  and  men  are  aflured,  that  the  oxen  and  fai- 
lings are  killed,  and  all  things  ready,  they  make  light 
vf  it  and  go  their  way  *  Unlefs^  therefore,  he 
who  hath  mercy  compel  them  to  come  in,f  they  will 
neither  be  guefts  at  the  wedding,  nor  tafte  of  his 
upper.  Hence,  the  necellity  of  a  merciful  divine 
influence,  to  apply  the  Chriftian  redemption  to  the 
fouls  of  men.  By  this  the  veffels  of  mercy  are 
prepared  unto  glory.  Human  nature  being  what 
it  is,  the  mighty  power  of  God,  renewing  and 
fan&ifying  the  heart,  is  no  lefs  eflential,  in  the 
gcfpel  way  of  falvation,  than  the  coming  and  death 
of  a  divine  Mediator*  It  appears,  from  no  evi- 
dence, that  fome  of  mankind  return  to  God,  of 
their  own  accord,  and  that  others  very  differently 
from  them,  are  indebted,  for  the  fame  thing,  to 
the  power,  by  which  Jefus  Chrift  was  raifed  front 
the  dead. |     This  latter,  however,  is  the  account^ 

*  Matt.  xxti.  4,  5.       f  J-uke  xiv,  23.      %  Eph,  i,  19* 

p  p 


r 


39 


g 


exprefsly  given  by  Saint  Paul,  of  men's  reitora^ 
lion  to  fpiritual  life,  and  the  divine  favor.  In- 
deed, the  point  is  fettled,  by  the  plain  declaration 
of  Chriit,  No  man  can  come  unto  me,  except  the  Fa- 
iher,  who  hath  fent  me,  draw  him.*  The  meaning 
of  this  muft  be  learnt  from  other  paflages,  which 
fpeak  of  the  fame  fubjecl.  Of  this  fort  is  the 
text,  which  faysy  Whofoever  will,  let  him  take  the 
water  of  life  freely  :  and  thofe  words  of  Chrift:  to 
the  unbelieving  Jews,  Te  will  not  come  unto  me 
that  ye  might  have  life*\  It  hence  appears,  that 
his  faying,  No  man  can  come,  &c.  was  intended 
to  exprefs  men's  unwillingnefs  to  obey  the  gofpel, 
as  fufficiently  great  and  invincible,  to  be  overcome 
by  nothing,  fhort  of  divine  power,  fpecially  man- 
lfefled,  in  forming  their  hearts  to  evangelical  obe- 
dience. 

Nor  lefs  does  perfeverance,  in  the  Chriftian 
faith,  depend  on  a  merciful  God.  Though  fecu- 
red  by  two  immutable  things,  in  which  it  is  im- 
poflible  for  God  to  lie,  dill  it  depends,  at  every 
moment,  on  his  grace  and  influence.  Believers 
are  fpoken  of,  in  the  fcriptures,  as  infufficient,  of 
themfelvesr  to  think  any  thing \  and  therefore,  as 
kept  by  the  power  of  God.§  And  though  kcpt^ 
through  fighting  the  good  fight  of  faith,  yet  is 
their  fufficiency  for  this  derived  from  him,  who 
giveth  them  the  viclory,  through  fefus  Chri/l.  ||  Yea 
having  hnilhed  their  courfe  and  kept  the  faith,  it 
ilill  depends  on  the  Lord,  the  righteous  judge  to 
deliver  them  the  crown  of  life  in  the  day  of  his  ap- 
pearing.*^ Thus,  the  falvation  of  men  is  of  God, 
from  the  origin,  to  the  comfummation.      Yet, 

III.  Such  dependence  is  confident  with  the 
moral  liberty  and  accountablenefs  of  men. 

*  John  vi.44.     f  John  v.  40.    £  3  Cor.  iii.  5.    §  1  Peter  i.  5. 
|]  t  Cor.  xv.  57.    If  a  Tim.  iv.  8. 


299 

It  may  be,  that  fome  have  quite  miftaken  the 
meaning  of  the  text,  which  fays,  It  is  not  of  him 
that  willeth,  nor  of  him  that  runneth ',  but  of  God  that 
fheweth  mercy.  Numbers  have  probably  thought 
it  to  mean,  that  men  might  will,  and  run,  in  the 
fenfe  here  intended,  and  (till  not  obtain  mercy. 
But  this  can  not  be  true  ;  for  willing  and  running 
are  the  obedience  of  real  Chriftians.*  However 
fuch  are  well  affured  of  eternal  life,  it  is  not  of 
themfelves,  but  of  God.  With  this,  which  is 
pretty  evidently  the  true  eonftruction,  the  words 
are  put  for  no  more  than  the  adequate  expreffion 
of  men's  dependence  on  the  operation  and  mercy 
of  God,  That  no  Jtejb  Jbould  glory  in  his  pre fence,  f 

The  word  of  God  is  more  exDiicit,  on  no 
point,  than  in  afcribing  the  falvation  of  believers 
to  dijlingui thing,  efficacious  grace  :  Still  it  confid- 
drs  men  of  all  characters,  as  ever  acting,  with 
the  higheft  degree  of  moral  liberty.  In  this  light 
the  divine  Legiflator  and  Judge  confidereth  them, 
in  his  commands,  promifes,  threatenings,  rewards, 
and  punifnments. 

It  is  agreeable  to  found  reafon,  as  well  as  a 
more  fure  word  of  prophecy,  to  believe,  that  men 
have  fo  much  moral  liberty,  as  is  needful,  to  their 
being  fairly  accountable,  for  all  their  voluntary 
actions.  But  thefe  include  all,  for  which  God 
will  call  them  to  account.  Being  of  this  fort, 
they  are  necefiarily  free.  The  moral  freedom  of 
them  confifts  in  their  being  voluntary.  Nothing 
can  be  more  free  than  choice,  or  volition.  On 
this  ground,  men's  voluntary  actions  are  fit  ob- 
jects of  approbation,  or  reproof,  according  as  they 
proceed  from  benevolent  motives,  or  the  contrary. 

But,  it  may  be  ufefully  infifted  on,  as  a  dif- 
tincl:  idea,  that  the  impenitently  guilty  are  moral- 

*  i  Cor.  ix.  34.  Heb.  xii.  1.  f  1  Cor.  i.  29. 


3oq 

• 

ly  free,  in  whatever  they  do,  as  fuch.  This  13 
fufficiently  evident  from  their  actions  being  chof- 
en.  That  they  are,  and  as  fuch  are  criminal,  is 
perfectly  agreeable  to  the  common  fenfe  of  man- 
kind. Hence  their  refentment  of  injuries,  and 
thofe  penalties,  which  are  annexed,  by  human 
laws,  for  fuch  actions,  as  are  grofsly  prejudicial 
to  fbciety,  or  individuals.  So  that  common  fenfe 
is  decidedly  in  favor  of  the  holy  fcriptures,  in 
refpect  to  this  fubject.  Accordingly,  wicked 
men  are  free  and  accountable,  in  all  their  evil 
deeds  ;  and  more  fo  in  none  of  them,  than  in  re- 
jecting Chrift  and  the  bleffings  of  the  gofpel. 
In  refpect  to  them,  therefore,  its  being  true,  that 
believer:  are  faved,by  the  diftinguifhing  grace  of 
of  God,  does,  in  np  meafure,  infringe  their  liberty 
of  moral  action.  Nor  does  it  leiTen,  in  any  de: 
gree,  the  propriety  of  their  being  called  to  ac- 
count, and  puniflied,  for  every  deviation  from 
perfect  moral  rectitude.  Its  being  of  God,  that 
foroe  of  mankind  were,  from  the  beginning,  pre- 
defoliated  unto  the  adoption  of  children,  by  Jefus 
Chrift,  and,  in  due  time*  are  called  by  his  grace, 
is  no  infringement  of  other jnzifs  liberty  of  doing, 
as  they  choofe :  nor  hence,  can  it  diminifh  the  fit- 
nefs  of  their  being  itrictly  accountable.  Accord- 
ingly, they  are  juftly  condemned  already,  becaufe 
they  will  not  come  to  Chrift  for  life,  nor  have 
him  to  reign  over  them,  as  their  Prince  and  Sav- 
iour* If,  therefore,  any  difficulty  remain,  itmuft 
be  in  the  cafe  of  thofe,  who  are.  made  to  diiier 
from  others,  by  the  grace  of  God,  But  there  is 
none,  in  refpect  to  thefe.  However  difpofed,  by 
divine  influence,  to  peace  with  God,  and  to  all 
the  duties  of  an  holy  life,  it  is  fufficiently  evident, 
that  they  act  voluntarily,  and  hence  freely;  for, 
in,  refpect  to  thefe  very   things,  it  is  Goa,  wb 


301 

worheth  in  them  to  will  and  to  do.*  And  though 
they  act  thus  dependency,  it  is  juft  according  as 
they  are  willing  and  obedient.  Hence,  men  of  all 
defcriptions  of  character  are  morally  free,  and 
therefore,  juftly  accountable,  and  praife,  or  blame 
worthy,  according  as  they  do  well  or  ill;  not- 
withstanding that  dependence,  by  which  the  fen- 
timent  feems,  at  fir  ft,  fubyerted. 

IV,  That  dependence,  which  has  been  defcrib- 
ed,  is  confident  with  the  divine  fmcerity,  in  the 
offer  of  faving  mercy  to  all,  who  hear  the  gofpel. 

This,  which  naturally  follows,  as  an  inference, 
from  the  foregoing  fentiraents,  will  doubtlefs  be 
admitted,  as  involving  no  difficulty,  in  refpecl  to 
fuch,  as  arefaved.  Hence  the  queftion  is,  how 
can  the  fadt  be  true,  and  confident,  in  relation  to 
thofe,  who  perifh  ? 

The  point  being  conceded,  as  proved,  that  the 
falvation  of  believers  is  wholly  of  God,  this  can 
be  no  ground  of  objection  to  the  fmcerity,  with 
which  the  offer  is  made  to  others.  We  have  no 
authority  for  faying,  that  God  cannot  fincerely 
offer  that  to  men,  which  they  will  certainly  reject ; 
and  even  abufe,  to  their  greater  condemnation. 
If  the  reafon  of  their  not  accepting  the  grace  of  the 
gofpel,  and  the  only  reafon,  fairly  affignable  by 
them,  be  mere  unwillingnefs,  the  offer  may  be 
equally  fincere,  and  benevolent,  as  if  ever  fo 
thankfully,  and  univerfaliy  accepted.  On  the 
fuppofition,  that  all,  who  hear  the  gofpel,  mould 
believe,  to  the  faving  of  the  foul,  nobody  would 
think  of  complaining,  or  find  any  manner  of  dif- 
ficulty, in  feeing  the  truth  and  fmcerity,  with 
which  it  is  faid,  Whofoever  will,  let  him  take  the 
water  of  life  freely.  And  what,  in  the  prefent 
ft  ate  of  things,  is    the   difficulty  ?  Plainly  this ,; 

*  Philip,  ii  13. 


3°* 

many  will  not  hear,  that  their  fouls  may  live.— 
But,  is  it  reafoning  conclufively,  hence  to  infer, 
that  the  offer  of  falvation  is  not  fincere,  to  all 
who  hear  it  ?  The  cafe,  in  this  regard,  is  not  al- 
tered, becaufe  fome  make  light  of  it  ;  or,  becaufe 
God  diftinguifheth  others,  by  his  grace,  making 
them  willing  in  the  day  of  his  power.  The  moral 
liberty  of  fome  men  cannot  be  infringed,  or  at  all 
leffened,  by  the  grace,  which,  without  effecting 
them,  directly,  or  indirectly,  captivates  others  in- 
to the  obedience  of  Chrift.  Indeed,  their  cafe, 
in  regard  to  the  things  mentioned,  is  juft  what  it 
would  have  been,  had  thofe,  who  are  now  faved, 
been  left  to  perifh,  with  hypocrites  and  unbe- 
lievers. 

It  is  the  glory  of  God,  to  difplay  the  aftoniih- 
ing  benevolence  of  his, heart.  This  is  done,  in 
the  gofpel  offer  of  mercy  to  poor  fmners.  Nor  is 
the  cafe  altered  a  whit,  in  this  regard,  by  their 
making  light  of  it.  It  were  indeed  an  evil  and 
very  hard  cafe,  if  the  God  of  mercy  after  giv- 
ing his  fon  to  die,  the  juft,for  the  unjuft,  might 
not  offer  them  life  and  favor,  and  have  the  glory 
of  doing  it  fmcerely,  and  from  motives  of  infinite 
benevolence,  becaufe,  fad  to  be  told  !  men  are 
univerfally  vile  enough,  by  nature,  to  defpife  the* 
whole,  and  pervert  it  to  their  greater  damnation  ; 
fo  that,  if  any  are  faved,  it  muff  be  through  the 
riches  of  his  grace,  according  as  he  had  ch often  them 
in  Chrift i from  the  beginning.  For  ought,  which 
comes  within  the  reach  of  finite  difcernment, 
God  may  be  fmcerely  benevolent,  in  offering  that 
to  men,  which  it  would  not  be  for  his  glory,  and 
the  happinefs  of  his  kingdom,  and  conse- 
quently, not  confident  with  infinite  rectitude,  to 
impofe  on  them,  making  them  willing  to  receive 
it,  if  otherwife  unwilling.  Punifhing  them,  for 
their  obflinacy  and  ingratitude,  would  evidently 


be  doing  them  perfonal  juftice.  Nor  is  any  but 
a  mind,  which  comprehends  all  things  poffible, 
capable  of  deciding,  whether  it  would  not  be  aa 
act  of  juftice,  or  even  the  only  way  of  doing  juf- 
tice to  the  univerfe,  for  Him,  who  governeth  all, 
to  treat  them  as  veffels  of  wrath,  inftead  of  mak- 
ing them  veffels  of  mercy.  And  becaufe  their  own 
choice,  if  fuffered  to  fix  an  ultimate  decifion,  will 
infallibly  fecure  their  eternal  punifhrnent,  can  no 
offer  of  divine  mercy  be  made  them,  confidently 
with  fincerity  I  To  admit  this,  would  be  taking 
that  for  granted  which  is  not  true ;  that  the  good 
of  the  perfons,  to  whom  the  offer  is  made,  mud 
be  the  object  chiefly  aimed  at.  But  this  is  fo  far 
from  being  the  cafe,  that  manifefting  the  infinite 
glory  of  Jehovah,  as  the  fource  of  all  rational  and 
benevolent  happinefs,  is  in  this,  as  in  every  thing, 
to  be  fupremely  regarded.  And  fince  the  divine 
goodnefs  and  mercy  are  exceedingly  manifefted, 
in  the  offer  of  falvation  to  guilty  men,  whether  it 
be  accepted*  or  rejected,  it  would  be  very  unfair, 
to  queftion  the  divine  fmcerity  in  the  matter  ; 
either  becaufe  multitudes  cut  themfelves  off  from 
enjoying  the  bleflings  offered,  or,  becaufe  God 
diffinguifheth  others  by  his  grace. 

If  God  fo  loved  the  world,  as  to  give  his  Son 
to  die,  that  the  guilty  might  be  redeemed  from 
the  curfe  of  the  law,  and  this  were  demonftrated, 
by  the  coming  and  work  of  the  Mediator,  we 
have  all  the  evidence  of  fincerity,  which  ought  to 
be  defired.  Men  are  treated,  as  rational  beings, 
capable  of  underflanding  the  effential  truths  of 
revealed  religion,  and  in  no  difficulty  of  obeying, 
but  what  confifls  in  an  evil  heart.  Hence,  the 
cafe  of  thofe,  who  reject  the  water  of  life,  and 
have  their  portion,  where  the  fire  is  not  quench- 
ed, is  precifely  that  of  the  perfons,  reprefented  by 
Chrifl  in   the  parable.     Thefe,   when  invited  to 


3°4        ' 

an  exellertt  entertainment,  would  not  come.  The 
mailer  of  the  feaft  was  angry  therefore,  and  faid* 
none  of  thofe  men  who  were  bidden  (hail  tafte  of 
my  fupper.-f- 

A  review  of  this  fubjeft  will  lead  to  feveral 
important  inferences. 

I.  The  divine  goodnefs  is  no  lefs  apparent,  in 
the  provifion,  and  offer  of  falvation  to  finful  men* 
than  if  all,  who  hear  the  gofpel,  fhould  believe 
and  be  faved.  The  love  of  God,  to  a  loft  world  * 
was  great  enough,  to  give  his  only  begotten  Son, 
that  none,  who  believe  on  him*  fhould  perifh. — 
And  is  this  love  diminifhed,  or  rendered  lefs  won- 
derful, by  the  returns,  which  it  meets  from  thofe , 
who  perifh,  in  impenitency  and  unbelief?  God 
forbid  !  Was  the  beneficence  of  the  man,  who 
made  a  great  fupper  and  bade  many,  really  lefs, 
than  if  all,  who  were  invited,  had  accepted  the 
invitation  ?  Ought  he  to  beefiemed  the  lefs  bene- 
ficent, becaufe  all  with  one  confent,  began  to 
make  excufe,  fo  that  none  were  guefh,  but  thofe 
who  were  compelled  to  come  in  ?  Every  candid 
mind  will  anfwer,  no. 

But,  the  love  of  God,  in  the  Chriflian  redemp-* 
tion,  appears,  in  fome  refpects,  more  wonderful, 
than  if  men,  on  hearing  the  gofpel$  fhould  univer- 
fally  believe,  to  the  faving  of  the  fouL  It  is  true, 
there  are  fome,  who  feem  to  imagine*  that  the 
xloctrine  of  a  partial  falvation  is  reproachful  of 
infinite  divine  goodnefs,  and  therefore,  not  con- 
fident with  it.  Thefe  perfons,  however,  have 
quite  miftaken  the  true  fyftem  of  Chriflianity, 
with  the  divine  character  and  purpofes,  there 
brought  to  light.  We  may  argue,  with  as  much 
phufibiiity,  that  any  evil,  consequently,  that  the 
exigence  of prefent  evils,  is  inconfiflent  with  th<? 


t  Luke  xiv.  16. 


SOS 

■  i       i 

infinite  goodnefs  of  God,  as  that  this  can  be  the 
cafe,  in  refpect  to  xhejinal  mifery  of  the  impeni- 
tent. Creatures  need  be  equal  with  God,  irt 
point  ofwifdom,  to  determine  what  meafure,  or 
duration,  of  evil  may  confift  with  the  goodnefs  of 
Jehovah,  or  be  requifite,  to  the  mod  happy  dif- 
play  of  his  perfections. 

The  love  of  God  is  fpecially  commended,  in 
giving  his  fon3  to  die  for  men,  while  they  were 
yetjirtners  \  and  appears  great  and  marvellous,  in 
proportion  to  the  unworthinefs  of  the  beings,  to- 
wards whom  it  is  exercifed.  Should  all  obey  the 
gofpel,  immediately  on  hearing  it,  or  even  finely* 
the  human  heart  would  not  have  difcovered  the 
half  of  its  prefent  vilenefs  In  this  cafe,  it  would 
not  be  feen,  by  any  part  of  creation,  of  how 
much  impiety,  ingtatitude  and  bafenefs,  fallen 
men  might  be  actually  guilty.  Creatures  would 
never  get  thofe  juftly  humiliating  ideas  of  de- 
praved human  nature,  which,  at  prefent,  crowd 
upon  the  mind,  from  every  quarter.  Hence* 
neither  men,  nor  angels  couid  duly  eftimate  the 
riches  of  God's  faving  mercy.  The  defperate- 
ly  evil  nature  of  fin  appears,  no  where,  with 
fuch  palpable  and  glaring  evidence,  as  in  men's 
finally  rejecting  Chrifl  and  his  faivat'on.— 
It  were  eafy  to  realize,  that  the  love  of  God  was 
great,  in  the  gift  of  his  Son,  mould  men  receive 
nim,  as  their  Prince  and  Saviour,  with  one  con- 
fent.  But  fpend  a  ferious  thought,  on  the  vile 
contempt,  which  millions  caft  upon  him,  as  well 
dying,  as  living*  Having  done  this,  your  hearts 
muft  be  emphatically  blind  to  what  is  fupremely 
excellent,  on  the  one  hand,  and  to  what  is  com- 
pletely deformed,  on  the  other,  not  to  behold* 
with  aftonimment,  that  love,  which  was  great 
enough,  to  provide  a  Saviour  of  infinite  dignity 


3°6 


and  worthinefs,  fof  beings,  who  were  fufficient 
monfters  of  pride  and  ingratitude,  to  treat  him 
with  fcorn. 

Had  the  decifion  been  left  to  us,  we  might 
have  pronounced,  that  there  would  be  the  mod 
entire  and  glorious  difplay  of  the  Creator's  love,  in 
his  fo  ordering  things,  that  none  mould  defpife 
his  grace,  and  be  loft.  Yet  as  things  are,  at 
prefent,  while  vaft  numbers  are  fubjecled  to  the 
awful  wages  of  fin,  there  is,  probably,  a  far  more 
convincing  and  glorious  difcovery  of  the  length, 
and  breadth,  and  height,  and  depth  of  the  love  of 
God,  in  Chrift,  than  if  all,  who  hear  the  good 
news  of  life,  mould  turn  and  live. 

II.  We  learn,  from  what  has  been  faid,  that 
there  is  nothing  objectionable,  or  ground  of  juft 
complaint,  in  God's  faving  fome  of  mankind, 
while  he  punifheth  others.  If  God  had  fent  the 
gofpel  to  the  heathen  nations,  and  left  them  to 
make  fuch  ufe  of  it,  as  they  pleafed,  it  would  have 
been  accounted  by  them,  as  ajlrange  thing,  and 
have  done  them  no  fprritual  good.  But,  they 
have  no  reafon  to  complain,  at  not  enjoying  that, 
which  they  had  an  heart  only  to  abufe,  to  their 
greater  ruin.  Men,,  under  the  gofpel,  have  a 
price  in  their  hands,  to  get  wifdom,  but  no  heart 
to  improve  it.  They  are  invited,  to  foriake  the 
foolifh  and  live,  but  alas  !  They  will  not  hearken. 
Their  foolifh  heart  is  darkened,  and  fet  in  them 
to  do  evil ;  fo  that,  their  cafe  is  defperately  fad, 
as  to  any  hope  arifing  from  themfelves,  or  their 
doings.  Nor  is  there  any  but  what  depends  on 
an  interpolation  of  diftinguifhing  mercy.  And  is 
it  defirable,  that  all  mould  be  irrecoverably  loft  £ 
Is  it  not  rather  to  be  wifhed,  that  fome  of  man- 
kind mould  be  faved,  than  their  whole  number 
fliould  have  judgment  without  mercy  ?  It  is  evi- 
dent enough,  that  in  God's  view  of.it,  the  former 


3*7 

is  infinitely  defirable.  This  is  fufEciently  proved, 
from  his  word,  and  from  anfwerable  works  of  fa- 
vjng  mercy.  He,  therefore,  not  only  fendeth  the 
gofpel  to  multitudes,  but,  it  is  productive  of  fuch 
effe&s,  as  are  reprefented  by  Chrift,  in  the  para- 
ble of  the  fower;  in  which,  fome  feed  fell  by  the 
way-fide,  on  (tony  places,  and  among  thorns,  fo 
as  finally  to  be  loft ;  while  fome  fell  into  good 
ground,  and  brought  forth  fruit.* 

In  proportion  as  happinefs  is  preferable  to  mi  fi- 
ery, it  is  defirable,  that  a  part  of  mankind  mould 
be  made  trophies  of  the  Saviour's  victory  over 
death  and  hell,  rather  than  all  fhould  be  loft, 
without  remedy.  And  fince  men  implicitly 
choofe  death,  rather  than  life,  it  is  anfwerably  de,- 
firable,  and  matter  of  rejoicing,  to  benevolent 
minds,  'that  God  mould  interpofe,  and  have  mercy 
on  whom  he  will.  This,  fo  far  from  being  ob- 
jectionable, is  a  glorious  part  of  divine  adminif- 
tration  ;  becaufe  notwithstanding  the  atonement, 
and  free  offer  of  mercy,  men  would  go  on,  to 
fill  up  the  meafure  of  their  fins,  'till  the  wrath 
came  upon  them,  to  the  uttermoft. 

III.  It  appears,  with  great  clearnefs,  on  a  re- 
view of  the  preceding  difcourfe,  that  there  is  noth- 
ing fairly  objectionable,  in  the  fcripture  doctrine 
of  election.  The  main  objections,  which  are  of- 
fered againft  this  doctrine,  imply  a  grofs  miftake 
of  the  leading  fentiments,  in  the  preceding  dif- 
courfe. 

It  is  urged,  that,  if  fome  of  mankind  be  cho- 
fen  to  falvation,  while  others  are  not,  the  latter  are 
infringed,  and  even  cut  off,  in  refpect  to  the  liber- 
ty of  choofing  for  themfelves.  But,  if  God's  ac- 
tually diftinguifhing  fome,  by  his  faving  power ,  do 
not  have  the  effect,  which  is  objected,  as  is  clear- 

*  Math.  xiii.  i£. 


3o8 

ly  proved  ;  then  fuch  effect  may  not  be  afcribed 
to  his  having  before  determined  to  do  according- 
ly. It  is  important  to  be  remembered,  that  di- 
vine purpofe  has  no  effect,  farther,  or  fooner, 
than  divine  operation  is  anfwerable  to  it.  Hence, 
neither  of  them  infringes  men's  liberty,  as  moral 
and  accountable  beings. 

This  anfwer  is  fuffcient  for  thofe,  who  object, 
that,  if  the  doctrine  Gf  election  be  true,  no  offer 
of  falvation  is  properly  and  fincerely  made,  to 
fuch,  as  are  not  divinely  chofen  to  life  eternal. 
It  has  been  fhown,  that  men  are  fo  dependent  or* 
him,  who  fhoweth  mercy,  as  fixes  the  abfolute 
certainty,  that  none  will  be  faved,  without  an  aft 
of  his  fovereign  and  effectual  grace.  And  hence, 
an  anfwerable  and  eternal  purpofe  of  God  is 
equally  confident  with  a  real,  and  fin  cere  offer  of 
mercy  9  to  Inch,  as  are  finally  vefTels  of  wrath. 

Those,  likewife,  miftake  an  efTential  point,  who 
urge,  that,  if  the  doctrine  of  election  were  out  of 
the  way,  fuch  as  are  not,  at  prefent,  chofen  to 
life  eternal,  might  at  fome  time  or,  other,  be  per- 
fuaded  to  obey  the  gofpel,  fo  as  to  enjoy  its  bleff- 
ings,  without  a,  fpecial,  divine  influence,  to  make 
them  willing.  But  we  have  already  feen  the  ab- 
folute neceflity  of  fuch  divine  influence,  and  may 
hence  fee  clearly,  the  equal  neceflity  of  an  anfwer- 
able divine  purpofe. 

Thb  supreme  disposer  of  all  things,  who  is 
infinitely  wife  and  good,  will  never  do  that,  in  a 
matter  of  fuch  vafr.  importance,  which  he  never 
intended.  It  appears,  in  the  foregoing  difcourfe, 
to  be  fully  confident  with  the  moral  liberty  of 
mankind,  and  with  the  free  and  fincere  offer  of 
falvation,  that  God  mould  diftinguifii  fome,  by  an 
act  of  faving  grace  ;  yea,  to  be  eminently  defina- 
ble. To  this,  therefore,  there  can  be  no  reafon- 
ablc  objection^    But,  if  all  objections  to  his  doing 


3°9 

thus  be  obviated,  there  can  none  remain,  to  his 
havingyi  decreed.  Nay,  fo  far  from  objectiona- 
ble, fuch  decree  was  a  molt  glorious  aft  of  divine 
goodnefs  and  mercy.  It  is  not  only  confident, 
but  matter  of  fact ;  which  admits  the  mod  con- 
clufive  evidence,  that  he,  who  worketh  all  things, 
after  the  counfel  of  his  own  will,  mud  previoufly, 
and  from  everlading,  have  chofen  the  plan,  which 
is  herein  executed. 

Whatever  be  deferable  for  God  to  do,  he 
muft  have  purpofed  ;  or,  which  is  the  fame 
thing,  have  been  unchangeably  difpofed  to  do, 
from  the  beginning.  It  could  not  confid  with 
his  infinite  wifdom  and  benevolence,  not  to  have 
eternally  chofen  thole  meafures,  which  are  mod 
wife  and  benevolent,  and  therefore,  mod  fit  to 
have  been  chofen,  when  carried  into  effect.  It  is 
a  glorious  part  of  divine  adminidration,  to  pluck 
this,  that,  and  the  other  poor  finner,  as  brands 
from  the  burning,  though  many  go  on  and  re- 
ceive their  jud  punifnment,  in  unquenchable  fire. 
Nor  was  it  any  lefs  merciful  and  glorious,  for 
God,  to  have  been  of  the  fame  mind,  from  ever- 
lading. 

Election,  in  the  fenfe  of  the  fcriptures,  is  not 
an  arbitrary  aft  of  will,  by  which  the  Divine  Dif- 
pofer,  without  good  and  fufficient  reafons  for  fo  do- 
ing, prededinated  fome  of  mankind  to  falvation, 
when  he  might,  as  weli,  have  faved  their  whole 
number.  But,  it  is  the  infinite  goodnefs  of 
Jehovah,  determining,  for  the  bed  podible  rea- 
fons, to  fave  fo  many  of  fallen  men,  as  may  confid 
with  a  mod  glorious  difplay  of  his  perfections, 
and  the  highed  happinefs  of  his  moral  kingdom. 

In  refpecl:  to  this,  God  hath  been  the  fame, 
with  no  variablenefs,  or  even  fhadow  of  turning, 
fo  as,  at  all  times,  and  even  from  eternity,  to  have 
had  the  fame  infinitely  gracious  defign,  of  faying 


310 

a  glorious  church ,  from  the  rums  of  the  apoftacy  ; 
though,  with  impartial  juftice  to  their  doings,  all 
men  might  have  been  punifhed,  with  remedilefs 
deitruction.  We  are  to  conceive  of  divine  pur- 
pofe, as  eternally  preceding  the  event  defigned, 
only  in  relation  to  creatures,  who  view  things,  by 
fucceffion.  In  refpect  to  the  high  and  lofty 
one,  who  inhabiteth  etbrnity,  there  is  nei- 
ther pad,  nor  future.  All  things  are  continually 
prefent  before  him.  In  his  view,  there  is  none  of 
that  amazing  diftance,  which  is  naturally  con- 
ceived by  creatures,  between  his  determinate 
counfel  and  operation.  Hence,  to  the  all-ex- 
tended view  of  Jehovah,  his  purpofe,  as  the  pri- 
mary caufe,  and  the  falvation  of  his  chofen,  as 
the  effect,  have  been  abfolutely  prefent,  and  in- 
divifible,  from  everlafling.  As  thofe,  who  are 
fubjects  of  this  gracious  purpofe,  in  the  manner, 
and  for  the  reafons  pointed  out,  are,  accordingly, 
diftinguifhed  and  fanctified,  fo  it  is  impoflible,  but 
the  omnifcient  difpofer  mould  have  determined 
their  perfons,  and  exact  number.  In  their  actual 
falvation,  the  purpofe  of  God,  according  to  elec- 
tion, is  productive  of  its  glorious  fruits.  Hence 
faid  the  God  of  Ifrael  to  his  people  of  old,  J  have 
loved  thee,  with  an  everlq/ling  love,  therefore,  with 
loving  kindnefs  have  I  drawn  thee* 

Accordingly,  it  is,  in  every  view,  confident, 
and  molt  defirable,  that  God  mould  diftinguifh 
fuch  number  and  perfons  of  mankind,  by  his  faving 
mercy,  as  he  pleafeth,  rather  than  all  fhould  be 
loft,  as  they  would  have  been,  otherwife,  nptwith- 
ftanding  the  coming  of  Chrift,  and  the  offer  o{ 
falvation.  Hence,  it  is  equally  fo,  that  the  whole 
fhould  have  been  rendered  certain,  and  inevitable, 
by  divine  decree ',  before  the  world  began.     Thus' 

*  Jer.  xxxi.  3. 


pi 

- 

the  doctrine  of  election,  as  maintained  by  the  holy 
fcriptures,  is  moft  benevolent,  confident,  and  free 
from  reafonable  objection.         Hence, 

IV.  The  fcripture  doctrines  of  election  and  ef- 
ficacious grace  furnifh  no  reafonable  objection,  to 
attending  on  inftituted  means  of  inftruction.  It 
is  a  grofs  miftake,  and  wholly  inconclufive,  to  in- 
fer from  thefe,  as  many  have  done,  that  the  prof- 
peel  of  falvation  is  as  hopeful,  on  the  fide  of  neg- 
lecting, as  of  attending  them.  Accordingly,  faith 
the  Apoftle  to  the  Romans,  Faith  coineth  by  hear- 
ing, and  hearing  by  the  word  of  God.-f  The  ex- 
cellency of  the  power  is  not  of  God,  in  fuch  fort, 
as  precludes  the  propriety,  and  even  neceffity,  of 
inftituted  means,  Men,  after  all,  are  not  more 
dependent  for  falvation,  than  in  refpect  to  various 
other  things,  where  objection,  to  the  ufe  of 
means,  is  never  thought  of.  It  is  certain,  that 
the  man,  whofe  ground  is  neither  tilled  nor  fown, 
would  be  very  inconfiftent,  and  foolifh,  to  expect 
an  harveft.  But  what  encouragement  has  he  to 
ufe  means,  for  obtaining  it  ?  After  every  exertion, 
he  is,  from  firfl  to  laft,  as  much  dependent,  for 
the  object  fought,  as  creation  was  for  exiftence, 
millions  of  ages  before  any  thing  was  made.  The 
hufbandman,  after  tilling  and  fowing,  is  unable 
to  give  heat,  or  cold,  or  iliowers  of  rain.  And 
could  he  fend  thefe,  at  pleafure,  the  fruits  of  the 
earth  would  not  grow,  without  God.  His  power, 
beyond  what  any  thing  fhort  of  it  could  effect, 
muft  operate,  at  every  moment,  from  feed  time 
till  harveft,  or  the  reaper  would  not  find  where- 
with, to  fill  his  hand,  nor  he  that  bindeth  (heaves, 
his  bofom.  But  fuch  dependence,  in  matters  of 
temporal  concern,  has  never  fuggefted  a  thought 
©f  objecting,  to  the  ufe  of  means.     And  though 

t  Rom.  x.  17. 


3*2 


equally  dependent,  for  falvation,  this  can  be  no 
better  reafon,  for  men's  refuting  to  attend  upon 
thofe  means  of  inftruction,  which  are  divinely  ap- 
pointed, than  that  the  hufbandman  mould  neglect 
his  farm,  becaufe  he  cannot  give  (bowers  of  rain, 
and  fruitful  feafons,  and  caufe  the  earth,  to  yield 
its  increafe.  That  divine  influence,  which  caukth 
the  fruits  of  the  earth  to  grow,  is  as  much  the 
refult  of  divine  wifdom  and  defign,  as  any  thing, 
which  takes  place,  in  the  moral  world.  Rut  men 
are  not  any  more,  or  lefs,  dependent  on  God,  for 
the  falvation  of  their  fouls,  becaufe  what  he  doth, 
in  this  regard,  is  the  refult  of  his  eternal  purpofe. 
They  would  be  equally  dependent  for  the  thing 
done,  were  it  pofiible,  that  God  fhould  do,  as  he 
now  doth,  without  any  previous  determination. 

Accordingly,  the  doctrines  of  divine  election, 
and  of  anfwerable  divine  influence,  renewing 
men's  hearts,  and  fitting  them  for  glory,  furnifh 
no  objection  to  the  ufe  of  inftituted  means.  In- 
deed, we  here  find  the  whole  ground  of  encour- 
agement for  ufmg  them,  in  expectation  of  profit* 
to  any  of  mankind.  The  divine  commiflion,  for 
preaching  the  gofpel,  to  every  creature,  implies 
a  divine  purpofe,  to  make  it  effectual,  for  faving 
fome.  The  fact  has  been  long  maintained,  by  the 
word  of  God,  and  exemplified,  by  the  conduct 
of  men,  that,  purfuing  their  natural  bias  of  heart, 
all  would  be  infallibly  loft.  Hence  were  there 
no  ground  of  dependence,  beyond  what  is  hu- 
man, the  ftate  of  fallen  men  would  be  abfolutely 
hopelefs.  Its  being  certain,  that  God  hath  in- 
terpofed,  in  times  paft,  and  rendered  the  gofpel 
a  favour  of  life  to  fome,  is  far  from  being  all  the 
ground  of  hope  and  encouragement,  which  is 
needful,  in  a  cafe  of  fuch  high  importance.  What 
God  will  do,  in  time  to  come,  can  not  be  inferred, 
with  certainty,  from  what  he  hath  done   already. 


3*3 

Hence,  fomething  more  than  this  well  attcfted 
fact,  char,  the  Moft  High  hath  made  his  word 
quick  and  powerful,  in  very  numerous  inftances, 
for  the  falvation  of  fmners,  is  deferable,  and  infi- 
nitely important,  if  true,  as  ground  of  encourage- 
ment, in  refpect  to  the  momentous  objects  of  the 
gnfp.I  difpenfation.  Such  encouragement  is 
found,  in  the  gracious  and  eternal  purpofe  of 
God,  as  revealed,  and  made  plain,  in  his  word. 
It  thence  appears,  that  he  hath  chofen  fome  of  fal- 
len men  to  life  eternal,  even  an  innumerable  mul- 
titude, out  of  every  kindred  and  tongue  and  peo- 
ple. They  were  thus  chofen,  not  whether  they 
mould  remain  in  ignorance  and  unbelief,  or  oth- 
er wife  ;  but  through  fanciljicatior,  of 'the fpirit  and 
belief  of  the  truth.  Said  Jems,  All  that  the  Father 
hath  given  me  foal  I  come  to  me.  On  fuch,  we  are 
aflured,  the  preaching  of  Chrifl:  crucified  will  be 
made  the  wifdom,  and  power  of  God,  unto  falva- 
tion. Thus  are  fecured  the  invaluable  ends  of  the 
coming  and  woik  of  a  divine  Mediator.  As, 
therefore,  it  refpecls  the  work  of  faving  mercy, 
that  now  defcribed,  which  alone  is  fupported  by 
truth,  is  ample  ground  of  encouragement,  for  the 
gofpel  to  be  preached  to  thofe,  who  dwell  on  the 
earth,  and  fallen  men  to  come  within  hearing  of 
its  joyful  tidings. 

V.  Notwithstanding  what  a  partial  atten- 
tion to  this  fubjecl  might  have  fuggefted,  the  view, 
which  has  now  been  taken  of  it  teaches  the  utter 
inexcufablenefs  of  thofe,  who  hear,  but  do  not 
obey  the  gofpel.  Men  very  naturally  invent 
fomething,  to  extenuate  their  guilt,  and  even  juf- 
tify  themfelves,  in  remaining  enemies  to  the  crofs 
of  Chrift.  But  in  doing  this,  they  are  acting  the 
moft  unreafonable  and  delufive  part.  The  gofpel 
of  Chrifl  makes  proclamation  of  the   befl  tidings. 

R  r 


n 


M 


It  imcerely  invites,  and  moft  affectionately  urges 
men,  to  receive  its  inellimable  bleffmgs.  The 
fmcerity  of  the  offer  cannot  be  fairly  queflioned. 
The  Mighty  God  is  in  earneft,  and  fpeaketh  the 
meaning  of  his  heart,  when  treating  with  men, 
through  his  Son,  the  Mediator.  As  the  terms  of 
peace  and  falvaticn  are  moft  reafonable,  and  as 
fuch  are  propofed  fmcerely,  mankind  are  under 
no  inability,  in  refpect  to  a  full  compliance,  but 
what  is  voluntary,  and  of  their  own  making. 
This,  therefore,  furniihes  no  excufe.  So  far  oth- 
erwise, indeed,  the  more  incapable  men  are,  in  this 
view,  the  greater  is  their  criminality,  and  the 
more  awful  their  deferved  punifhment.  Agreea- 
bly to  this,  as  their  dependence  on  God  is  confif- 
tent  with  the  moil  perfect  moral  liberty  and'  ac- 
countablenefs,  it  can  furnifh  no  cloak  for  their 
fins.  They  are  not  dependent,  in  fuch  fort,  as  at 
all  precludes  the  propriety  of  befeeching  them,  in 
ChriiVs  ftead,  to  be  reconciled  to  God.  There 
mull:  be,  on  their  part,  an  active  and  fmcere  com- 
pliance, with  the  unalterable  conditions  of  life  and 
peace,  or  iniquity  mull:  prove  their  ruin.  Such 
is  the  true  ftatement  of  fads.  Erelong,  the  Son 
of  God  will  be  revealed,  to  avenge  the  contempt 
of  his  gofpel,  on  all  the  finally  impenitent.  The 
brightnefs  of  his  appearing  will  difclofe  the  falacy 
of  all  excufes.  Every  mouth  will  be  flopped. 
And  when  the  judgment  is  fet  and  the  books  are 
opened,  every  man  will  receive  according  to  hh 
works* 


Religion  the  one  Thing  needfuL 


/ 

Two  SERMONS,  by  JEREMIAH  DAY,  A.M. 
Pallor  of  the  Church  in  New-Prefton,  State  of 
Connecticut. 


luke  x.  42. 
One  thing  is  needful, 

ONE  thing  needful? — So  are  a  thoufand 
things  needful.  On  every  day,  and  every 
hour,  a  multitude  of  objects  occur,  which  de- 
mand our  attention,  and  urge  us  on  to  action. 
So  numerous  are  the  occupations  of  life,  and  fo 
great  are  their  variety,  that  'tis  with  vaft  difficul- 
ty we  can  keep  them  in  fuch  arrangement,  as  to 
prevent  confufion  and  lofs.  Our  wants  are 
countlefs.  We  mud  have  food  and  raiment ; 
houfes  and  lands  ;  flocks  and  herds,  and  we  have 
families  to  provide  for,  with  innumerable  other 
things  :  and  to  fecure  all  thefe  is  no  eafy  tafk. 
Such  a  multiplicity  of  objects  fpur  us  on  to  con- 
tinual activity,  and  we  can  find  but  very  little 
leifure  in  this  bufy  world,  where  we  are  called  fo 


3  iff 

many  different  ways.  How  then  can  it,  with 
propriety,  be  faid,  that  one  thing  is  needfyl ;  inti- 
mating, that  nothing  elfe  is  fo  ?  This  inquiry  will 
lead  us  to  confider, 

I.  What  is  implied  in  this  one  thing. 

II.  How  it  appears  to  be  needful. 

I.  I  mall  attempt  to  fhow  what  is  implied  in 
this  one  thing  which  Chrifl  calls  needful. 

The  words  which  are  the  topic  of  cur  difcourfe, 
are  a  declaration  of  Chrifl:.  Our  Lord,  in  the 
courfe  of  his  travels,  was  pairing  by  a  certr.in 
houfe,  in  which  dwelt  two  pious  fillers.  Their 
names  were  Martha  and  Mary.  They  had  a 
cordial  friendfhip  for  Chrifl:,  and  kindly  invited 
him  into  their  hofpitable  dwelling  ;  expecting, 
without  doubt,  much  entertainment  and  profit, 
from  his  agreeable  converfation.  Chrifl  readily 
complies  with  their  requefl.  He  enters  their  lit- 
tle manfion,  and  improves  the  fhort  time  he  ex- 
peeled  to  tarry  there,  to  a  valuable  purpofe.  He 
enters  upon  fome  ufeful  fubject  of  difcourfe,  cal- 
culated for  the  mod  important  in  ft  ruction,  and 
edification.  The  two  fillers,  on  this  occafion, 
manifefled  a  difpofition  fomewhat  different* 
though  both  were  hopefully  pious.  Mary,  ea- 
ger to  get  as  much  benefit  as  poflible  from  his 
converfation,  placed  herfelf  at  his  fee*-,  and  was 
all  attention  to  his  heavenly  difcourfe.  Martha 
was  more  folicitous  about  her  domeftic  affairs. 
She  was  cumbered  about  much  ferving  :  and  ap- 
pears, to  be  not  a  little  piqued  at  Mary,  that  i;.e 
did  not  lend  her  aflifling  hnnd.  They  had  com- 
pany that  evening  ;  provifion  mufl  be  made  for 
their  entertainment — fupper  mufl  be  made  ready, 
and  many  things  were  to  be  done,  that  they 
might  be  difpofed  in  that  order,  which  was  agree- 
able to  her  wifhes  :  and  beinpr  alone  in  her  bufi- 
jsefs,  (lie  was  put  into  a  great  hurry  and  perplex* 


3»7 

ity.  Therefore  fhe  addrefles  Chrift  in  a  manner, 
which  throws  fome  fault  on  Mary,  if  not  oti 
Chrift  himfelf.  Says  me,  Lord,  doji  thou  not  care 
that  ?ny  ft/ier  hath  left  me  toferve  alone  ?  Bid  her 
therefore  that  fhe  help  ?ne.  Jefus  replies  in  fuch  a 
manner  as  to  juftify  Mary,  and  caft  a  gentle  re- 
buke upon  Martha.  Thefe  are  his  words,  '4  Mar- 
tha, Martha,  thou  art  careful  and  troubled  about 
many  things  ;  but  one  thing  is  needful,  and  Ma- 
ry hath  chofen  that  good  part,  which  (hall  not  be 
taken  away  from  her."  As  if  he  had  faid,  ">  O 
Martha,  you  are  too  anxious  about  matters  of 
inferior  concern, to  the  neglect  of  what  is  more  ne- 
ceifary.  You  are  all  in  a  hurry  to  furnifh  fuperflui- 
ties,  and  make  things  convenient  for  bodily  com- 
fort ;  which  prevents  your  attention  to  fpiritual 
inftruction,  and  the  good  of  your  foul.  You 
need  not  make  fo  much  parade  about  outward 
things,  as  preparing  a  variety  of  dimes,  and  let- 
ting every  thing  in  the  niceft  order.  What  is 
barely  fufficient  to  anfwer  the  demands  of  nature 
is  enough  :  and  having  done  this,  reft  eafy,  and 
imitate  Mary  in  improving  the  prefeht  moment,  ia 
attending  to  my  doftrines  and  direclipns  ;  for 
this  is  a  bufinefs  of  fuch  importance,  as  that  noth- 
ing is  needful  in  comparifon  with  it."  Thus 
may  we  conceive  our  Lord  as  addreffing  the  bufy 
Martha.  And  what  are  we  to  fuppofe  was  meant 
by  the  one  thing  needful  ?  And  what  better  gen- 
eral term  can  we  exprefs  it  by,  than  that  of  relig- 
ion ?  Religion,  then,  we  may  confider  as  the  one 
thing  which  alone  Chrift  calls  needful.  But 
what  is  religion,  you  alk  me  ?  To  tell  you,  merely, 
that  religion  is  the  one  thing  needful,  is  to  leave 
you  as  much  in  the  dark  as  before.  For  the 
queftion  occurs,  'what  is  religion  ?  Are  there 
not  numberlefs  opinions  about  it  ?  And  can  it  be 
expected,  that  what  has  been  the  fubjecl:  of  dif- 


0 


3'* 


pure  for  ages  can  be  fettled  in  an  hour  ?  An  an- 
fwer  to  this  queftion  will  lead  me  into  fomewhat 
of  a  particular  detail  of  the  mofi:  eifential  things 
which  belong  to  religion  :  But  a  bare  fummary 
only,  is  what  can  be  expected  in  a  fmgle  dif- 
courfe.  Religion  in  general  implies  in  it  cer- 
tain doctrines  or  truths,  relative  to  the  king- 
dom of  God,  which  are  to  be  believed :  and  cer- 
tain duties  to  be  practifed — or,  in  a  word,  reli- 
gion confifts  in  faith  and  practice.  Let  us  glance 
at  each  of  thefe,  viz.  the  doctrines  which  are 
the  objects  of  our  faith,  and  the  duties  which  we 
are  to  perform  in  the  difcharge  of  religion. 
And  here  a  few  (ketches  may  fuffice  for  the 
prefent,  where  there  is  fcope  for  a  treatife. 

i.  That  there  is  a  God  exifting  in  the  unir 
Terfe,  is  a  doctrine  of  primary  importance  in  re- 
ligion. This  indeed  lies  at  the  foundation  of 
religion.  Difcard  the  exiftence  of  Deity,  and 
the  very  bafis  of  religion  is  fubverted.  It  has 
nothing  to  fupport  it.  It  is  a  mere  chimera. — 
Well,  can  we  entertain  any  doubt  about  the  exis- 
tence of  God  ?  Is  any  truth  more  demonflrable  ? 
Look  around  you,  and  wherever  you  turn  your 
eyes,  you  will  difcover  traces  of  almighty  power 
and  infinite  wifdom.  Who  made  you  ?  Who 
formed  your  bodies  with  all  thofe  members  and 
organs,  fo  curioufly  adapted  to  the  ufes  for  which 
they  were  evidently  defigned  ?  Who  framed  your 
fpirits,  with  thofe  noble  faculties  of  underftand- 
ing  and  will  ?  Are  you  not  conitrained  to  ac- 
knowledge with  Elihu,  "  That  there  is  a  fpirit 
in  man,  and  the  infpiration  of  the  almighty  giv- 
eth  him  underftanding  ?"  Look  around  this 
world,  and  take  afurvcy  of  its  ftupe  idous  great- 
nefs,  its  utility,  its  fubferviency  to  the  accomo- 
dation of  its  inhabitants.  How  regular  in  its 
perpetual  motions  and  revolutions  ?  Take  an  ex- 
panded view  of  the  heavens,  and  there 


3*9 

u  See  worlds  on  worlds  compofe  one  univerfe." 

How  amazingly  great  are  thefe  celeftial  bodies  ? 
How  countlefs  their  number  ?  How  perfect  their 
order  ?  How  exact  their  revolutions  ?  Are  not  all 
thefe  fufficrent  proofs  of  a  Deity  ?  Can  any  but  a 
fool  have  the  impudence  to  fay,  "  There  is 
no  God."  Well  if  there  be  a  God,  this  is  a  great 
point  in  religion.  If  fully  believed  and  realized, 
in  its  whole  import',  it  will,  of  courfe,  lead  us  into 
the  very  bowels  of  religion  ;  efpecially  if  viewed 
In  connection  with  the  next  article,  which  de- 
mands our  notice. 

2.  Not  only  is  it  a  fundamental  doctrine  of 
religion,  that  there  is  a  God  ;  but  that  he  is  a 
being  of  all  poihble  perfection,  both  natural  and 
moral. 

If  there  be  a  God,  he  mud  have  exifled  from 
eternity — He  had  no  beginning,  and  confequently 
mult  have  exifled  from  a  neceftity  of  nature  ;  and 
what  exifls  necejfarily^  mud  be  infinite,  not  only 
as  to  duration  ;  but  alfo,  as  to  greatnefsy  or  as  to 
the  quantity  of  exiftence  which  he  pofleffeth.  A 
being,  exifting  neccjfarily^  can  be  fubject  to  no 
limitation,  in  any  attribute  or  property  which  he 
poffefleth  :  Becaufe  if  necejfity  requireth  one  de- 
gree of  perfection,  for  the  fame  reafon  it  requireth 
two,  or  ten,  and  fo  on  to  infinity.  If  then,  from 
God's  flupendous  works,  it  be  manifeft,  that  he  is 
poffefTed  of  any  perfections,  thofe  perfections  mufl 
be  in  him  to  an  infinite  degree  :  Becaufe  thofe 
perfections  exifting  in 'him  neceffarily,  mufl  be 
infinite,  in  as  much  as  neceffity  of  exiftence  can 
be  reftricted  to  no  bounds.  If,  therefore,  it  be 
evident,  from  the  works  of  God  in  creation  and 
providence,  that  there  is  any  degree  of  power 
wifdem  or  goodnefs  in  God,  thefe  perfections 
mufl  be  exalted   to  abfolute  infinity  ;  or  in  a 


3ao 


l 


word,  God  is  a?  ^reat  and  as  good,  as  it  is  poffi- 
bie  for  an  infinite  Being  to  be.  No  weaknefs,  in- 
fufficiency,  or  imperfection  can  be  afcribed  to 
God.  There  is  not  the  lead  defect  in  his  char- 
acter. It  is  not  poffible  for  a  Being  of  his  bound- 
lefs  capacity,  to  be  better  or  more  excellent  than 
he  is.  Whatever  is  mod  glorious,  moft  excel- 
lent and  perfect,  exifts  in  him  to  an  infinite  de- 
gree. Reafon  and  revelation  confpire  to  evince, 
that  God  is  fuch  a  Being.  All  the  moft  amiable 
perfections,  of  which  all  created  Beings  are  pof- 
ieffed,  are  nothing,  compared  to  the  tranfcendent 
excellencies  of  the  divine  nature.  This  is  a  cap- 
ital article  in  the  fyftem  of  religion  :  For  if  there 
be  any  defect  in  the  divine  character,  it  proportion- 
ably  diminifhes  our  obligations  to  refpect  God  ; 
and  of  courfe,  faps  the  foundation  of  religion, 
which  effentially  has  refpect  to  God  for  its  object. 

3.  Religion  fuppofeth,  that  God,  acting  in 
character  as  the  great  moral  Governor  of  the 
world,  hath  given  a  law  to  his  rational  creatures, 
to  which  he  requires  their  perfect  obedience  •,  and 
hath  guarded  this  lawr,  with  the  moft  awful  fanc- 
tions,  by  annexing  proper  penalties  to  the  breach 
of  it. 

If  there  be  a  God  of  infinite  perfection,  who 
hath  made  creatures  capable  of  moral  government, 
it  is  rational  to  fuppofe,  that  fuch  a  Being  would 
inftitute  government  amongft  his  creatures.  It 
is  certain,  if  he  be  a  Being  of  perfect  moral  char- 
acter, he  cannot  be  indifferent  to  the  moral  con- 
duct of  his  creatures.  He  muft  delight  inorder — 
in  that  virtuous  affection,  and  regular  courfe  of 
conduct,  which  tends  to  the  general  good  of  his 
rational  creatures.  Moral  virtue  or  holinefs, 
therefore,  muft  be  pleafing  to  him  ;  and  the  con- 
trary muft  be  difpleafing.  It  is  rational  to  fup- 
pofe, therefore,  that  God  would  require  of  moral 


3" 

it 

beings  fuch  a  difpofition  and  conduct,  as  is  ne- 
ceffary  to  preferve  amongft  them  the  mod  perfect 
order,  harmony  and  felicity.  And  if  any  mould 
prefume  to  depart  from  fuch  a  perfect  rule  of  duty, 
to  frown  upon  them,  and  punifh  them,  according 
to  the  hatred  which  he  bears  to  fuch  wickednefs. 

That  God  mould  thus  put  his  creatures  under 
fuch  a  falutary  law,  is  agreeable  to  the  dictates  of 
impartial  reafon  ;  and  it  is  a  cafe  very  cleat  from 
the  holy  fcriptures.  And  let  it  be  obferved,  that 
the  fum  of  what  this  law  requireth  is,  that  we 
mould  love  God  with  all  our  heart,  foul  and 
flrength,  and  our  neighbour  as  ourfelves  :  That 
is,  that  we  fhould  exercife  a  kind  and  benevolent 
affection  towards  all  beings  according  to  what  they 
are.  Such  a  difpofition  would  comprize  in  it  the 
fum  of  all  morally  good  qualities  ;  it  would  lead 
to  all  right  conduct  in  every  inftance  ;  and  it 
would  tend  to  univerfal  good  amongft  the  whole 
fociety  of  moral  beings.  It  would  promote  peace, 
harmony  and  all  thofe  kind  offices,  which  would 
conduce  to  the  undifturbed  repofe  and  happinefs 
of  the  whole  fyftem.  And  any  departure  from 
this  rule,  would  interrupt  the  common  felicity* 
This  law,  therefore,  which  God  hath  eftablifhed 
amongft  his  rational  creatures,  is  an  excellently 
good  law.  For  it  is  fuch  as  that  the  general  good 
cannot  be  fecured  and  enjoyed  without  it.  And 
we  muft  all  come  to  a  perfect  conformity  to  this 
rule,  before  we  can  be  perfectly  happy. 

Moreover  ;  it  is  to  be  considered,  that  to  the 
breach  of  this  law  there  is  a  penalty  threatened,  in 
proportion  to  the  evil  merited,  which,  in  a  word, 
is  eternal  death.  This  alfo,  is  founded  in  reafon. 
For  if  it  is  beft  that  a  law  fhould  exift,  it  is  beft 
that  it  fhould  be  guarded  by  proper  fanctions. 
This  is  even  neceffary  for  the  general  good ;  thajS 

S  s 


322 


i 


1 


ail  might  be  fenfible  how  important  a  thing  it  i$$ 
that  all  mould  render  a  ftricl  conformity  to  God's 
excellent  laws,  and  be  deterred  from  apoftacyv 
Now  this  idea  of  the  divine  law  is  what  eflentially 
belongs  to  religion.  Really,  this  fpirit,  which  the 
law  requires,  is  the  very  foul  of  religion.  And 
let  us  have  this  temper  reigning  in  our  hearts, 
and  I  am  perfuaded  it  would  immediately  fettle 
all  our  material  difputes  about  religion. — But  to 
proceed, 

4.  Let  it  be  obferved,  that  we  have  all  broken 
this  moll  excellent  law  5  yea,  have  become  en- 
mi  >:y  again  ft  it. 

This  is  an  awful  truth,  abundantly  taught  us 
in  the  holy  fcriptures,  in  fuch  places  where  it  is 
aliened,  That  there  is  no  man  who  li vet h  and  fin- 
neth  not*  •  If  we  fay  we  have  no  fin ,  we  deceive  our~ 
felves,  and  the  truth  is  not  in  us.  And  indeed, 
this  is  a  doctrine,  which  is  fuppofed  from  one 
end  of  the  Bible  to  the  ether.  It  is  alfo  evident 
from  our  own  conltant  experience,  if  we  will  only 
attend  to  our  own  hearts  and  cor. duel.  "Where 
is  there  one*  who  is  bold  enough  to  fay,  I 
am  confeious  to  myfeJf,  that,  from  the  firil 
moment  of  my  exigence,  I  have  coufrantly  and 
invariably  loved  God  with  all  my  heart,  or  to  the 
utmoft  extent  of  my  .  natural  capacity — That  no 
affection  hath  for  one  moment  taken  place  in  my 
heart,  which  is  inconfiflent  with  fuch  a  difpofition. 
Never  was  I  chargeable  with  the  leaft  degree  of 
pride,  malice,  revenge,  envy,  covetoufnefs,  lufty 
&c.  ?  None  can  think  this,  without  the  groffeft 
delufion.  But  on  the  contrary,  it  is  glaringly 
manifeft,  "  That  the  wickednefs  of  man  is  great 
in  the  earth,  and  that  every  imagination  of  the 
thoughts  of  his  heart  is  only  evil,"  continually.'3 
Now  this  being  the  cafe,  what  mud  be  our 
Hate  with  relation  to  that  good  law  which  we 


323 

fcave  defcribed  ?  This  is  the  language  of  the  law, 
to  all  thofe  who  have  tranfgrefTed  it.  u  Curfed  is 
every  one  who  continueth  not  in  all  things  written 
in  the  book  of  the  law  to  do  them."  This  being 
the  cafe,  ihat  we  are  all  finners,  and  tranfgreflbrs 
of  rhe  law ;  we,  of  courfe,  are  fubjected  to  its 
curfe.  This  curfe  implies  eternal  damnation.  To 
this  deplorable  date,  then,  are  the  whole  human 
race  reduced.— They  are  all  expofed  to  eternal 
damnation,  without  any  poiTibilhy  of  help  or  re- 
lief from  themfeives  ;  for  all  mankind  being  fin- 
ners, might  juftly  be  fubjecled  to  the  wrath  and 
curfe  of  God  forever.     But  here  let  it  be  obfeved, 

5.  That  God,  of  his  fovereign  grace,  hath 
provided  a  new  method  of  life  and  falvation,  by 
giving  his  own  Son  to  die  in  our  room  and  ftead, 
bearing  the  curf  of  the  law,  being  made  a  facri- 
fice  for  fin,  and  fo  opening  a  way  for  our  recon^ 
ciliation  to  God. 

This  brings  us  to  aconfideration  of  the  gofpel  5 
a  thing  of  the  utmoft  importance  to  be  under- 
ftood  by  every  Chriftian.  What  then  is  the  gof- 
pel ?  It.  is  ufefui  here  to  obferve,  that  God,  acting 
in  character,  as  the  great  moral  governor  of  the 
world  ;  having  given  a  law  to  man,  as  the  rule 
of  his  duty,  and  man  having  broken  this  law  ;  it 
became  the  Supreme  Magiflrate  of  the  univerfe 
to  maintain  the  honor  of  this  law,  and  fave  it 
from  finking  into  contempt.  If  it  be  beft  to  have 
law  in  any  government,  it  is  beft  it  mould  be  o- 
beyed,  or  if  tranfgreffed,  that  the  criminal  mould 
be  punifhed.  Laws  anfwer  no  purpofe  at  all,  if 
they  may  be  broken  and  trampled  upon,  without 
the  offender's  incurring  any  punimrnent ;  or  with- 
out the  legidature's  manifefting  any  difpleafure  at 
fuch  conduct.  To  act  in  fuch  a  manner,  is  to 
deftroy  all  .government  at  once,  and  it  is  equiva- 
lent to  letting  every  man  do  what  is  right  in  his 


• 
• 


3*4 

own  eyes,  or  jud  as  he  pleafes,  with  impunity.-— 
This  never  can  be  tolerated  in  any  kind  of  gov- 
ernment ;  much  lefs  in  the  divine.     God,  there- 
fore, having  fet  up  government,  muft  fupport  it 
— ~muft  punifh  rebellion,  and  the  violations  of  his 
law.     But  how  can  God  fupport  his  government, 
when  it  is  oppofed    by  any  of  his  creatures  ?    If 
fvery  tranfgrejfion  and  difobedience   receive  a  juji 
recompenee  of  reward^  God   will  bear  a   fufficient 
teftimony  againft  fin,  rebellion  will  be    difcounte- 
jnanced,  and  the  dignity  of  government  will  be 
maintained.     But  is   there  no  way   whereby  the 
offender  may  efcape  punifhment  without  any  in- 
jury to  government  ?  Yes,  this  has  been  done  by 
the  atonement  of  Chrift,     And  this  was  the  very 
thing  for    which  the  atonement  was  neceffary. 
What  Chrift  did  and  fuffered,  anfwered  the  fame 
ends  as  would  have  been  anfwered  by  the  eternal 
punifhment  of  the  finner  himfelf.    It  vindicated  the 
honor  of  God's  law  and  government.  Chrift  "  hath 
magnified  the  law  and  made  it  honorable.''    "  He 
hath  declared  God's  righteoufnefs  ;  that  he  might 
t>e  juft,  and   the  juftifier  of  him  who  believeth  in 
Jefus."  "  He  hath  redeemed  us  from  the  curfe  of 
the  law,  being  made  a  curfe  for  us."  God  "  hath 
made  Chrift  to  be  fmfor  us,  who  knew  no  fin,  that  we 
might  be  made  the  righteoufnefs  of  God  in  him." 
This  fubftitution  of  Chrift  for  us,  in  magnifying 
and    honoring   the  law,     declaring   God's  righ- 
teoufnefs, in  the  remiffion  of  our  fins,  bearing  the 
curfe,  and  in  this  way,  making  atonement  for  the 
fins  of  men,  I  conceive  to  be  the  effence  o*   the 
gofpel,  and  the  foundation  of  Chriftianity.     What 
Chrift   did,  and  underwent   in  this  affair  vindi- 
cated the  honor  of  God's  law  and  government,  as 
much  as  if  thofe  who  were  faved  by  him  had 
themfelves   fuffered  the  curfe  of  the  law  to  the 
utmoft  of  their  demerit. 


3*5 

Ir  may  be  well  to   obferve  here,  that  what 
Chrid  did,  in  the  affair  of  our  falvation,  was   not 
to  eradicate  any   implacable   difpofition    which 
there  was  in  the  heart  of  God  the  Father,  and  to 
render  him  more  benevolently  inclined  ;  but  it 
was  to  open  the  way  for  the  exercife  of  that  infi- 
nite fountain  of  goodnefs,  and  grace,  which  there 
eternally  was  in  God,  confidently  with  the  eftab- 
lifhed  rules  of  his  government.  Chrift  did  not  work 
upon  the  father  to  render  him  more  kind  and  gra- 
cious ;  but  to  make  it  confident  with  juftice,  and 
the  reclitude  of  his   government  to   exercife  his 
goodnefs  and  grace  towards  thofe  who  had  broken 
his  mod  excellent  law.     Chrift  having  fupported 
God's  authority,  and  the  honor  of  his  law,  by 
making  atonement,  grace  may  now  reign  through 
righteoufnefs,  and  in   perfect   harmony,  with  it. 
It  is  a  defirable  thing  in  a  moral  as  well  as  a  po- 
litical ftate,  that   the  dignity  of  government  be 
maintained,  and  that  a  fupreme  ma^iftrate  appear 
to  be  juft,  as  well  as  gracious  in  his  adminidra- 
tions  ;  and  it  was  in  this  view  that  the  facrifice  of 
Chrid  was  necefiary.     This  was  the  defign  of 
the  atonement.     Chrid  having  thus  opened  the 
way  for   the  honorable  exercife  of  grace  towards 
the  ill-deferving  ;  the  next  dep  is,  as  follows  : 

6,  God  now  calls  upon  finful  men  to  repent 
and  believe  the  gofpel,  as  the  only  way  to  efcape 
eternal  ruin,  and  obtain  everlading  life  and  fal- 
vation. 

These  invitations  and  calls  to "  repentance 
toward  God  and  faith  toward  our  Lord  Jefus 
Chrid,"  are  abundantly  fcattered  through  the 
word  of  God.  Thefe  are  all  founded  on  the  fup- 
pofition  of  the  atonement  exhibited  in  the  gofpel. 
And  it  is  worthy  of  fpecial  notice  in  this  place, 
that,  without  faith  in  Chrid,  and  a  genuine  turn* 


il 


%±4 

ing  to  God,  and  dedication  of  ourfelves  to  his 
fervice,  there  is  no  rational  hope  of  falvation,  not- 
withftanding  the  provifion  which  is  made  in  the 
gofpel,  by  the  facrifice  of  Chrifl.  Altho*  Chrift 
halh  wrought  out  redemption  for  us,  and  the  door 
of  mercy  hath  been  opened,  yet  fuch  as  continue 
to  reject  the  Saviour — will  not  come  to  him  that 
they  might  have  life,  and  perfevere  in  their  im- 
penitency  and  unbelief,  are  as  much  excluded 
from  falvation,  as  if  Chrifl  had  never  died.  But 
he,  who  hearing  the  report  of  the  gofpel,  gives 
credit  to  it,  calls  himfeif  en  the  mercy  of  God 
through  Chrifl,  and  leads  a  life  of  evangelical  o- 
bedience,  trufting  in  the  merits  of  the  Redeemer 
for  acceptance  with  God,  he  mall  not  be  call  out ; 
but  be  entitled  to  all  the  bleffings  of  the  covenant 
of  grace  ;  and  fhall  finally  enjoy  eternal  life,  in  a 
future  world. 

7.  The  believer  having  his  peace  made  with 
God  through  faith  in  Chrifl:,  henceforth  devotes 
himfeif  to  a  life  of  holinefs.  The  divine  image, 
which  he  had  loft  by  his  apoffacy  from  God,  is 
rcftored  in  regeneration.  He  now  receives  a  tafte 
to  perceive  the  beauties  of  holinefs.  The  divine 
character,  as  exhibited  in  the  law  and  gofpel, 
appears  glorious.  His  heart  is  united  to  God 
in  a  Oirit  of  difintereiied  affection  :  and  he  feels 
a  benevolent  regard  for  his  fellow-men. — He  even 
wifhes  well  to  his  enemies  ;  and  he  bears  a  pe- 
culiar affection  for  his  Chrift  ian  brethren. 

He  forfakes  that  courfe  of  fin  in  which  he 
formerly  indulged  himfeif.  He  denies  himfeif, 
takes  up  his  crofs  and  follows  Chrift.  Whatever 
he  does,  he  aims  to  do  all  to  the  glory  of  God. 
He  exercifes  himfeif  in  prayer  to  God,  and  pours 
forth  his  heart  in  praifc  to  God — attends  on  divine 
worfhip — reads  the  word  of  God — gives  atten- 
dance to  the  miniftry  of  it  ;  and   attends  on  the 


3*7 

ft 

ordinances  which  God  hath  appointed  in  his 
word.  "  He  exercifes  himfelf  to  keep  a  con- 
ference void  of  offence  toward  God  and  toward 
men."  He  aims  to  act  juftly  in  all  his  dealing* 
with  his  fellow- men.  He  is  ready  to  (hew  mercy 
to  fuch  as  are  in  diflrefs.  In  a  word,  he  makes  a 
bufinefs  of  living  in  the  performance  of  all  the 
duties  of  religion  ;  and  thus  becomes  prepared 
for  the  eternal  inheritance,  of  which  he  lives  in 
humble  expectation  at  the  concl  uficn  of  this 
tranfitory  life. 

This  life  of  holinefs,  in  a  candidate  for  eternal 
glory,  is  an  important  article  of  religion. — 
"  Without  holinefs  no  man  mall  fee  the  Lord." 
This  work  of  fanctification  is  progreilively  carried 
on,  during  the  continuance  of  this  life  though  it 
doth  not  reach  to  perfection,  'till  the  believer 
fhall  arrive  to  the  fete  of  juft  men  made  perfect, 
in  the  future  heavenly  world. 

Before  I  difmifs  this  head,  I  feel  myfelf  con- 
tained to  mention  one  doctrine  more,  of  diftin- 
guifhed  importance  in  religion — which  is, 

8.  The  doctrine  of  divine  providence  as  ex- 
tending to  all  events  whichever  exift.  This  is 
infeparably  connected  with  the  religion  of  the 
Bible. 

The  doctrine  of  providence  implies  God's 
overruling  hand,  and  direction  of  all  things, 
w  ich  ever  come  to  pafs,  agreeable  to  his  eternal 
purpofe,  and  a  plan  laid  in  his  own  mind  from  the 
foundation  of  the  world.  "  God  worketh  all 
things  after  the  counfel  of  his  own  will."  He 
fitteth  at  the -head  of  the  univerfe — hath  his  plan 
perfectly  in  view — fuperintends,  manages  and 
conducts,  all  the  affairs  in  the  univerfe,  in  infinite 
wifdom.  Things  which  to  us  appear  the  moil: 
cafual,  are  at  his  difpofal.  "  The  lot  is  caff  into 
the  lap  j  but   the  whole  difpofing  thereof  is  of 


3^8 


the  Lord."  Not  a  fparrow  falls  to  the  ground 
without  his  direction,  and  the  very  hairs  of  our 
heads  are  all  numbered.  It  is  rational  to  fuppofe^ 
that  if  God  made  a  world,  he  would  take  the 
iupreme  government  of  it  into  his  own  hands  : 
and  that  he  would  fuffer  no  event  to  come  to 
pafs,  but  what  he  forefaw  would  anfwer  fome  val- 
uable purpofe.  We  have  reafon  to  think,  that  not 
the  moil:  minute  affairs  can  take  place  without  his 
permifTion  and  difpofal  :  much  lefs  may  we  think, 
that  matters  of  greater  confequence,  fuch  as  relate 
to  the  moral  world  and  the  everlafting  ilate  of 
moral  beings,  mould  be  neglected  by  him,  and  be 
left  to  the  decifion  of  capricious  chance.  God's 
almighty  power  renders  him  able  to  overrule  all 
events,  and  his  infinite  wifdom  and  goodnefs 
would  induce  him  to  do  it.  This  certainly  is  a 
comfortable  thought,  that  God  reigns,  directs  and 
regulates  ail  the  affairs  of  his  kingdom.  Under 
his  adminiftrations,  all  things  mail  move  on  in 
fuch  an  order,  as  fhall  finally  iffue  in  the  greatefl 
good  of  the  whole.  God  is  iupreme,  and  hath  at 
his  control,  devils,  tyrants,  fin,  fate,  chance,  or 
whatever  can  be  fuppofed  to  be  the  moil  power- 
ful to  oppofe  his  government.  He  can  render 
them  all  fubfervient  to  his  providential  will. 
"  The  wrath  of  man  (hall  praife  him,  the  re- 
mainder of  wrath  will  he  reftrain." 

The  doctrine  ofprovidence,  as  the  fruit  of  an 
infinitely  wife  plan,  affords  matter  of  pleafing 
contemplation  :  and  with  pleafure  might  we  ex- 
patiate upon  it,  would  the  prefcribed  limits  of  my 
difcourfe  admit.  It  is  a  doctrine,  very  intimately 
involved  in  the  fyflem  of  religion,  taight  in  the 
holy  icriptures.  It  lays  the  foundation  of  an  im- 
plicit truft  in  God,  amidil  his  mofl  myfterious  dif- 
peniations — a  chearful  fubmiiTion  to  his  will — ex- 
ultation, un^der  his  government  y  comfort  and  fup^ 


n 
port  in  adverfity,  and  all  the  dark  fcenes,  through 
which  the  people  of  God  are  called  to  pafs — and 
an  alTurance,  of  a  happy  ilTue  to  all  events,  within 
the  extenfive  fphere  of  God's  dominions.  "  The 
Lord  reigneth,  let  the  earth  rejoice." 

We  have  now  been  led  to  contemplate  on  the 
leading  and  mod  important  doctrines  of  religion* 
together  with  the  practical  duties  of  it.  The  out- 
lines are  all  that  can  be  exhibited  in  fo  fmall  a 
compafs*  Thefe  are  connected  with  various  othef 
branches  of  religion,  which  are  implied  or  de- 
pendent on  thefe  principal  heads,  and  which  na«* 
turally  flow  from  them  ;  and  which  I  mull:  now 
pafs  over  in  filence,  or  but  barely  mention  in  a 
general  way*—- Such  as  the  primitive  rectitude  o£ 
man— The  firfl  father  of  our  race  acting  as  the 
reprefentative  of  his  pofterity— The  fubfiflence  of 
three  perfons  in  one  God — The  incarnation  o£ 
Chrift  in  union  with  the  divine  and  human  na- 
ture— The  neceffity  of  regeneration— *The  infli- 
tution  of  a  church,  furnifhed  with  proper  .officers* 
as  bifhops  and  deacons  ;  and  the  ordinances  of 
the  Gofpel,  viz.  Baptifm  and  the  Lord's  Supper— 
The  redirection  of  the  body  ;  a  future  judgment 
— Heaven  and  Hell.  Thus  have  I  endeavored 
to  prefent  to  your  view,  very  briefly  indeed,  what 
is  implied  in  the  one  thing  needfuU 

T  t 


Religion  the  one  Thing  needful. 


SERMON    IL 


LUKE    X.    42. 

One  thing  is  needful, 

HAVING,  in  the  former  difcourfe  on  this 
fubjett,  fhown  what  is  implied  in  the  one 
thing,  whichour  Lord  fuggefted  to  Martha  as  be- 
ing needful^  in  fuch  a  manner  as  imported,  that 
nothing  elfe  was  needful  in  comparifon  with  this  ; 
and  having  obferved,  that  religion  was  the  grand 
thing  intended  by  this  phrafe  ;  and  having  given 
a  particular  detail  of  the  main  articles  of  religion, 
both  as  to  faith  and  practice,  we  now  proceed,  as 
was  propofed, 

II.  To  Ihow  how  this  one  thing  appears  to  be 
needful ;  or  fo  infinitely  important,  as  to  have  the 
pre-eminence  before  any  thing  elfe. 

1.  Religion  appears  to  be  in  the  higheft  fenfe 
needful ;  and  as  it  were  the  only  thing  that  is  fo, 
if  we  confider  the  greatnefs  and  excellency  of  that 
Being,  who  is  the  grand  object  of  religion. 


I 


33* 

It  has  been  obferved  already,  that  religion,  ef- 
fentially  confifts  in  a  regard  to  the  Deity.  From 
him  it  receives  its  foundation.  Without  the  fup- 
pofition  of  his  exiftence  and  perfections,  it  intire- 
ly  vanifheth,  and  with  him  is  excluded  from  the 
univerfe.  Religion,  as  itis  founded  in  the  being 
and  perfections  of  God,  its  importance  mud  bear 
proportion  to  him  who  is  the  grand  object  of  it. 
If  the  God  you  are  bound  to  ferve,  be  a  lictle  in- 
significant Being,  you  are  under  no  very  great 
obligations  to  regard  him  and  pay  him  religious 
veneration.  Your  religion  may  fink,  in  propor- 
tion as  the  object  of  it  finks.  God  and  religion 
ought  to  be  meafured  on  the  fame  fcale.  They 
are  both  fo  interwoven,  as  that  their  greatnefs 
and  importance  are  exactly  commenfurate.  They 
rife  and  fall  together.  A  great  God,  can  com- 
port with  nothing  ihort  of  a  great  and  mofl  im- 
portant religion.  And  now  let  me  afk  you,  how 
great  and  glorious  that^  being  is,  who  is  the  object 
of  your  religion?  If  you  fay  there  are  no  bounds 
to  be  fet  to  him  :  he  is  absolutely  infinite  as  tt> 
greatnefs,  dignity  and  excellency  ;  it  follows  of 
courfe,  that  religion  which  has  its  principal  refpect 
to  him,  muft  be  infinitely  important  j  and  this 
is  to  fay,  it  is  the  one  thing  needful.  If  you  fay 
^religion  is  but  of  little  conlequence — a  mere  need- 
lefs,  trifling  affair,  and  which  may  be  attended  to 
only  in  fubordination  to  your  temporal  interefl,and 
humour  ;  you  muft,  to  be  confident,  fay,  that 
your  God  is  a  little  inferior  being,  fo  little  and  in- 
fignrficanr,  as  that  to  pay  him  much  religious 
Jiomage  is  a  thing  quite  unnecefTary  and  impro- 
per* But  notwithstanding  men  are  apt  to  enter- 
tain mean  and  unworthy  thoughts  of  the  ineom- 
prehenfibly  great  Jehovah,  yet  it  is  a  clear  cafe* 
that,  in  point  of  dignity  and  excellency,  he  tranf- 
^ends  all  bounds*"  His  glory  is   fet  above    tb$ 


333 

heavens."  Now  if  God  be  a  Being  offuch  tranf- 
cendent  greatnefs  and  glory,  it  follows  that  reli- 
gion, which  hath  him  for  its  object,  mud  be  infi- 
nitely important ;  and  if  fo,  it  is  the  one  thing 
needful. 

2.  The  importance  of  religion  appears  if  we 
confider,  that  it  is  the  proper  ufe  of  our  intellectu- 
al and  moral  powers,  lhc  powers  of  reafon,  un- 
der (landing  and  moral  agency,  are  neceffary  to 
the  exercife  of  religion.  Without  them,  we  can 
neither  know  what  it  is,  nor  practice  it  when 
known.  And  the  exercife  and  practice  of  this 
feem  to  be  the  principal  purpofe  for  which  we 
were  made  rational  creatures.  If  we  were  made 
chiefly  with  a  view  to  fenfual  enjoyments,  what 
need  was  there,  that  we  mould  be  indued  with 
fuch  noble  intellectual  faculties  ?  Why  were  we 
not  made  like  the  brutes,  if  like  them  we  are  to 
live  without  religion.  They  who  are  devoid  of 
reafon,  and  have  only  the.  organs  of  fenfe,  can  en- 
joy animal  delights.  Why  men  were  made  fupe- 
rior  to  them,  as  to  moral  powers,  was  doubtlefs, 
that  they  might  apply  thefe  powers  to  the  exer- 
cifes  of  religion,  to  which  in  a  fuitable  direction, 
they  are  fo  properly  adapted.  The  furvey  of  our 
frame  and  ccnltitution,  indicates  the  end  for 
which  we  were  made,  which  muft  have  been  re- 
ligion j  this  being  the  only  fuitable  ufe  offuch  ra- 
tional faculties.  In  this  view  of  the  matter,  reli- 
gion appears,  at  lead,  to  be  as  needful  and  impor- 
tant as  the  intellectual  powers  of  our  nature. 

3.  The  importance  of  religion,  fo  as  to  be  ef- 
teemed,  the  one  thing  needful,  appears,  if  it  be 
considered,  that  it  is  only  in  the  knowledge  and 
practice  of  it,  that  we  can  efcape  everlafting  mifery 
and  attain  unto  everlafting  felicity  in  the  future 
world.  The  religion  of  the  Bible  fuppofes  a  future 
ftate3  of  everlasting    rewards  and  punifhments. 


***  1A 


Thefeare  things  of  infinite  importance.     They 
are  fo,  if  realized,  in  the  view  of  all  fenfible  be- 
ings.    We  all  dread  mifery.     The  very  terra  im- 
plies in  it  an  idea  of  fomething  abhorrent  to  na- 
ture.    And  eternal  pain  is    fomething  mocking 
beyond  defcription.     Even   the   lead    degree  of 
pain  continued  in  an  eternal  duration,  exceeds  in 
quantity,    the  greatefl:   pofhble  degree    of  pain, 
which  is  only  finite.     One  foul  fubjected  to  mif- 
ery, to  endlefs  ages,  will  undergo  more  pain  than 
what  the  whole  creation  could  endure  in  millions 
of  millions  of  years  :    for   what  is   infinite  in 
quantity  muft  exceed  the  greatefl  degree  imagin- 
able of  what  is  finite.     Now  imagine   yourfelves 
to  be  cad  into  the  midft  of  a  glowing   furnace, 
and  to  be  kept  alive  there,  for  a  year,  a  day,  or 
even  an  hour,  fufceptible  of  pain  as  you  are  at 
prefent,  and  how  fhocking  would  be  the  thought ! 
But  this  would  be  nothing   compared  with  being 
configned  over  to  endlefs  mifery— in   a  lake  of 
fire  and  brimftone,  the  fmoke  of  which  afcendeth 
up  forever  and  ever.     If  you  only  realize  the  ab- 
horrence which  your  natures  bear  to  pain,  efpe- 
cially  when  it  is  very  intenfe,  and  of  very   long 
continuance  ;  the  eternal  fufferings  of  the  wicked 
in  a  future  world  muft  appear  amazingly   dread- 
ful.    Who  can  dwell  with  devouting  fire  !  Who 
with  everlafling  burnings  1  If  we  give  credit    to 
the  fcriptures,  we  mult  believe  the  pains  of  hell  to, 
be  extremely  great,  as  to  degree  ;  and  they    are 
infinite,  as  to  duration.     This  thought,  properly 
adverted   to,  would    fill   the  finner  with   terrors, 
like  thofe  of  the  jailor,  and  make  him  cry  out, 
in  his  ftriking  language,  "  What  muft  I  do  to  be 
faved  ?"  This  is  a  queftion  of  the  greateft  import 
tance  ;  and  how  can  it  be  anfwered  ?  Surely  no 
other  wife  than  in  the  words  of  Paul,  "  Believe  in 
the  Lord  Jefus  Chrift  and  thou  fhall  be   faved.'3 


335 

There  can  be  no  efcape  from  this  dreadful  Hate 
of  future  punifhment,  but  by  embracing  reli- 
gion. "  How  fhall  we  efcape  if  we  neglect  fo 
great  falvation  ?"  The  wicked  mall  go  away  into 
everlafling  punifhment.  This  is  to  be  the  de- 
plorable condition  of  all  thofe  who  neglect  reli- 
gion till  their  ftate  of  probation  be  finifhed  ;  but 
fuch  as  become  the  hearty  friends  of  religion, 
mall  efcape  ail  the  horrors  of  eternal  damnation. 
Doth  not  this  thought  emphatically  proclaim  the 
importance  of  religion  *  and  prove  it  to  be  the  one 
thing  needful  ?  Moreover  confider,  that  it  is  only 
in  the  way  of  becoming  friends  to  religion,  we  can 
rationally  expect  to  arrive  to  the  manfions  of  the 
blefled  in  heaven.  Heaven  is  a  place  of  fupreme  fe- 
licity. Its  joys  and  honors  are  inconceiveably  great, 
and  of  endlefs  duration.  "Eye  hath  not  feen  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man 
the  things  which  God  hath  prepared  for  them 
who  love  him."  In  heaven,  every  evil  fhall  be 
removed,  moral  and  penal.  There  is  no  pain  for- 
row  or  grief  in  thofe  celeflial  regions.  M  They 
fhall  hunger  no  more,  neither  third  any  more, 
neither  fhall  the  fun  light  on  them  nor  any  heat  : 
for  the  Iamb  which  is  in  the  midft  of  the  throne 
fhall  feed  them  and  fhall  lead  them  unto  living 
(fountains  of  waters ;  and  God  fhall  wipe  away  all 
tears  from  their  eyes."  Inconceiveably  great  are 
the  honors  which  fhall  be  conferred  upon  the 
faints,  in  the  world  of  glory.  They  fhall  reign  as 
kings  and  priefts  with  Chrift.  How  great  fhall 
be  their  joy  and  blefiednefs,  when  they  fhall  be 
admitted  into  "  God's  prefence  where  there  is  ful- 
nefs  of  joy,  and  placed  at  his  right  hand,  where 
there  are  pleafures  forevermore  I"  How  magnifi- 
cent and  fplendid  is  the  reprefentation,  which  St. 
John  gives  of  the  new  Jerufalem  !  Which  is  de- 
fined  to  be  the  place    ©i    habitation  for  th« 


33<$ 


t 


righteous.  It  is  probable,  that  the  faints  in  heavcfl 
will  enjoy  a  degree  of  happinefs,  equal  to  their 
capacities,  and  as  they  improve  in  knowledge, 
their  powers  and  enjoyments  will  be  progrefTively 
increafing  forever.  And  is  this  flate  of  fupreme 
felicity  and  glory  attainable  by  fuch  worthlefs 
creatures  as  we  are  ?  Yes  it  is ;  but  it  is  fo,  only 
in  the  knowledge  and  practice  of  religion.  The 
wicked,  impenitent,  and  unbelievers  are  excluded 
from  the  kingdom  of  heaven- — the  new  Jerufa* 
lem.  There  lhall  in  no  wife  enter  into  it,  any 
thing  that  defileth,  neither  whatfoever  worketh 
an  abomination,  or  maketh  a  lie  ;  but  they  which 
are  written  in  the  lamb's  book  of  life.  Now  in 
this  view,  which  we  have  taken  of  the  heavenly 
world,  can  we  lightly  elteem  it  ?  Is  it  not  a  thing 
of  infinite  worth  ?  Are  all  the  honors  and  treas- 
ures of  this  world,  in  any  meafure,  to  be  compa- 
red with  it  ?  Doth  not  this  befpeak  the  fuperlative 
importance  of  religion,  which  alone,  through  the 
grace  of  God  in  Chrift,  can  advance  us  to  this 
exalted  flate  of  perfection  and  bleffednefs  ?  Efpe- 
cially  confidering  the  horrors  of  eternal  punifh- 
ment,  in  connection  with  the  joys  of  the  heavenly 
world,  and  that  religion  alone  is  available  to  ex- 
empt us  from  the  one,  and  advance  us  to  the  oth- 
er, it  muft  appear  with  inconteflible  evidence,  that 
it  is  the  one  thing  needful ;  in  comparifon  with 
which,  all  other  things  are  worthy  of  no  confid- 
eration. 

4.  Religion  is  the  one  thing  needful,  as  it  is 
univcrfally  needful ;  thai  is,  it  is  needful  for  every 
body.  There  are  many  things  thought  to  be  of 
very  confiderable  importance  for  fome  perfons  in 
certain  ftations,  callings,  or  conditions  of  life  ; 
which,  however,  are  not  neceflary  for  others.  But 
religion  is  a  thing  indifpenfibly  neceflary  for  all. 
It  is  needful  for  high  and  low,  rich  and  poor,  old 


337- 

.and  young,  wife  or  fimple,  bond  or  free,  black  or 
white  ;  be  their  rank  or  condition  in  life  what  it 
may.  Every  one  who  is  a  rational  creature,  is  a 
moral  agent,  and  has  an  immortal  foul,  is  bound 
to  be  religious — Men  of  every  defcription,  clafs 
or  occupation,  are  under  indifpenfible  obligations 
to  glorify  God,  and  to  live  in  the  practice  of  all 
religious  duties.  Some  who  move  in  a  high 
fphere  of  life,  think  themfelves  above  religion  $ 
they  fcorn  to  be  under  its  bonds ;  it  is  too  vulgar 
for  them  ;  they  look  down  upon  it  with  con- 
tempt. But  this  is  a  falfe  conceit.  Religion  is 
not  degrading  \  but  ennobling  ;  it  pours  a  luftre 
on  men  in  the  moft  exalted  ftations  of  life.  Be- 
fides,  let  fuch  confider,  that  God  is  able  to  abafe 
the  proud,  and  will  do  it ;  and  punifhmcnt  in- 
flicted on  them  will  be  as  grievous,  as  on  thofe  in\ 
the  lower  ranks  of  life.  Some,  by  reafon  of  their 
meannefs  and  obfcurity,  think  themfelves  exempt- 
ed from  the  laws  of  religion,  and  are  free  from 
its  reftraints ;  but  this  is  alfo  a  miftake :  for  re- 
ligion is  too  excellent  to  be  undervalued  by  any  i 
nor  can  fuch,  better  than  others,  endure  the  mi£ 
eries  which  arife  from  their  neglect.  Some  are 
ready  to  imagine,  that  religion  might  fuit  well  e- 
nough  fome  orders  and  characters  of  men $  fuch, 
for  inftance,  as  minifters,  deacons,  and  perhaps 
church-members  ;  but,  as  for  the  body  of  the 
people,  it  is  very  little  needful  for  them — They 
are  free  from  its  fhackles,  and  they  may  be  allow- 
ed to  live  in  the  neglect  of  it.  But  this  too,  is  a 
great  miftake.  All  who  undervalue  religion,  and 
live  without  the  pra&ice  of  it,  mud  fuffer  the  ter- 
rible confequences  of  their  neglect — They  muft 
be  banifhed  from  the  beatific  prefence  of  God,  and 
fuffer  the  curfe  of  his  broken  law  ;  and  to  endure 
this,  muft  be  as  dreadful  for  them,  as  for  others. 

y  u 


z$* 


Extreme  pain  mud  be  intolerable  to  all  beings^, 
who  have  any  feeling.  To  all  perfons,  therefore, 
capable  of  pleafure  or  pain,  joy  or  forrow,  reli- 
gion is  needful,  let  their  fituation  in  the  world  be 
what  it  will.  This  thought  ferves  to  fhow  the 
great  importance  of  religion,  and  demonftrates  it 
to  be  the  one  thing  needful  ;  efpecially,  taken  in 
conjunction  with  all  the  former  confiderations, 
which  have  been  brought  into  view.  The  way  is 
now  prepared  for  the 

Application. 

i.  It  is  pertinent  to  remark,  that  religion  is  a 
rational  thing.  Both  the  doctrines,  and  the  du- 
ties of  religion  are  fuch  as  mud:  be  approved  of,  by 
the  dictates  of  impartial  reafon.  There  is  a  beau- 
tiful fymmetry  and  coherence,  throughout  the 
whole  fyltem  of  religon.  There  may,  indeed,  be 
jny{f.eries  in  it,  which  furpafs  the  comprehen- 
fion  of  finite  minds :  Nor  is  this  ftrange,  fince 
religion  bears  fuch  a  peculiar  relation  to  God^  who 
is  an  infinite  and  incomprehenfible  Being.  An 
infinitely  great  omnifcient,  omniprefent  and  eter- 
nal Being,  is  full  of  myitery  to  finite  understand- 
ings :  And  yet,  not  to  acknowledge  the  exif- 
tence  of  fuch  a  Being,  is  the  groffeft  abfurdity,  and 
repugnant  to  the  cleared  demonftration,  on  prin- 
ciples of  unbiased  reafon.  Many  things  in  reli- 
gion, may  be  above  reafon  to  comprehend  ;  but 
not  inconfiftent  with  it. 

To  fatisfy  ourfelves  that  religion  is  a  thing  ra- 
tional, let  us  take  a  fummary  review  of  the  prin- 
cipal heads  of  it.  In  the  firft  place,  is  it  not  per- 
fectly agreeable  to  reafon  to  fuppofe  that  there  is 
a  God  exifting,  and  that  he  is  a  Being  of  infinite 
perfection  and  excellency  ?  So  far,  we  go  on  fure^ 
ground  :  The  thre&old  of  religion  is   fupported 


339 

by  reafon.  And  in  the  next  place ;  that  fuch  a 
Being  is  worthy,  of  fupreme  regard,  veneration 
and  love,  is  evidently  not  abfurd  but  entirely  con- 
fonant  with  reafon.  Coniider  once  what  is  the 
moft  proper  object  -  of  love.  What  can  be  fo,  if 
infinite  amiablenefs  be  not  ?  If  there  be  no  defect 
or  blemifh  in  the  divine  character,  but,  on  the 
contrary,  if  he  be  great,  glorious  and  excellent, 
to  the  higheft  porlible  degree  >  if  he  be  the  crea- 
tor, preferver  and  benefactor  of  mankind  ;  he 
muft  be  a  being  worthy  of  the  higher!  efteem  and 
love.  Is  not  this  fentiment  founded  in  reafon  ? 
What  ought  we  to  efteem,  and  love,  if  not  the 
perfection  of  excellency,  and  the  fountain  of  all 
bleflings?  And  if  it  be  reafonable,  that  fuch  a 
Being  mould  be  loved  according  to  his  amiable- 
nefs ;  then  God's  moral  law  is  a  reafonable  and 
good  law,  which  requireth  us  to  love  the  Lord 
with  all  our  hearts,  fouls  and  flrength.  The  law 
of  God  is  reafonable  in  proportion  to  his  worthi- 
nefsoflove,  which  is  great  in  proportion  to  his 
perfection  and  excellency.  God's  law,  therefore, 
the  fum  of  which  is,  that  we  love  God  with  all 
the  heart,  has  its  foundation  in  reafon.  It  is  rea- 
fonable alfo,  in  this  view,  as  the  love  which  it  re- 
quires, is  the  great  band  of  union  amongft  all  mo- 
ral beings.  Love  attracts  all  intelligent  beings 
towards  one  another,  it  cements  them  together 
and  excites  each  individual  to  feek  the  good  of  the 
whole  ;  it  is,  therefore,  conducive  to  univerfal 
happinefs  :  And  when  this  love  is  extinguifhed, 
the  bands  are  broken,  the  union  is  dilTolved,  and 
therefore  individuals  are  oppofed  to  one  another, 
and  inftead  of  aiming  at  mutual  good,  are  difpo- 
fed  to  feek  their  own  private  intereft,  at  the  ex- 
penfe  of  the  public  weal.  Now  a  law,  in  the 
keeping  of  which,  general  confufion  and  mifery 
is  guarded  againft  j  ajid  the  general  peace  and 


34* 

happinefs  fecured,  muft  be  a  reafonable  and  good 
law.  And  it  may  here  be  obferved,  that  a  per- 
fect conformity  to  this  law  implies  in  it  fuch  a 
temper,  as  will  lead  to  all  the  various,  particular 
branches  of  moral  virtue.  So  that  if  the  law  be 
reafonable,  the  whole  circle  of  duties  belonging  to 
religion  are  fo.  So  far  then,  all  appears  to  be 
agreeable  to  right  reafon.  There  is  a  God — He  is 
poffefTed  of  abfolute  perfection  and  glory ;  he  is 
therefore  to  be  loved  with  all  the  heart  ;  of  con- 
fequence,  God's  law  which  requires  this  is  reafon- 
able. It  appears  alfo  to  be  reafonable  that 
God,  as  he  is  by  underived  right,  the  fupreme 
Legiflator  to  his  creatures,  mould  affix  penalties 
to  the  breach  of  his  law.  This  is  effential  to  law ; 
and  in  no  other  way  can  government  be  fupport- 
cd.  And  thefe  penalties  ought  to  be  great,  in 
proportion  to  the  evil  of  fin  ;  which  as  commit- 
ted againft  a  God  of  infinite  greatnefs  and  dignity, 
muft  be  infinite.  This  being  the  cafe,  as  man- 
kind are  all  finners,  they  are  expofed  to  endlefs 
punifhment. 

So  far  as  this,  is  what  is  contained  in  the  reli- 
gion of  nature  ;  and  fo  far,  all  appears  to  be  found- 
ed in  reafon.  And  if,  in  the  next  place,  the 
Chriflian  fchemc  be  brought  into  view,  this  alfo 
appears  to  be  agreeable  to  reafon  ;  although,  to 
have  inveftigated  it,  without  the  aid  of  revelation, 
would  have  been  beyond  the  power  of  man.  If 
Crod  entertained  thoughts  of  mercy  towards  fal- 
len man,  was  it  not  mod  fuitable  and  agreeable  to 
reafon,  that  this  mercy  fhould  be  exercifed  in  fuch 
a  way,  as  fhould  be  confident  with  his  juflice  and 
other  perfections  ?  And  with  the  rectitude  of  his 
government  ?  Therefore  the  doctrine  of  the  aT 
tonement,  which  was  defigned  to  fupport  the  hon- 
or of  God's  law  and  government,  whilft  he  ex- 
empted iinners  from  that  puniihment  which  he 


341 

■      m 

had  threatened  them  with,  is  agreeable  to  reafon. 
And  it  is  rational  to  fuppofe,  that  the  perfon  ma- 
king atonement,  mould  be  of  dignity,  equal  to 
the  demerit  of  fin.  He  ought,  therefore,  to  be  a 
perfon  of  infinite  dignity.  Furthermore  ;  as 
God's  law,  which  was  given  for  the  rule  of  our 
obedience,  was  an  excellently  good  law,  fo  we 
ought  forever  to  have  conformed  to  it  ;  and  our 
having  departed  from  it,  was  wrong  and  criminal 
in  us.  It  is,  therefore,  our  duty  to  repent ,  and 
return  to  our  obedience  :  therefore,  the  doctrine 
of  repentance,  fo  abundantly  urged  in  the  fcrip- 
tures,  is  highly  reafonable.  So  alfo  is  the  doc-, 
trine  of faith  in  Chrift  ;  fince  he  hath  made 
atonement  for  fin,  and  opened  a  way  for  our  re- 
conciliation with  God. 

We  have  now  glanced  at  fome  of  the  chief 
and  fundamental  heads  of  both  natural  and  re- 
vealed religion  ;  the  whole  of  which  appear  to  be 
perfectly  reafonable.  And  if  fo,  doubtlefs,  all 
the  other  particular  branches  of  religion,  deduci- 
ble  from,  or  infeparably  connected  with,  thefe 
principal  heads,  muft  alfo  appear  in  a  rational 
light.  Efpecially  will  they  have  this  appearance, 
if  all  the  parts  be  viewed  in  their  joint  connec- 
tion, forming  one  entire  fyftem.  The  whole  is 
the  refult  of  fuperlative  wifdom — worthy  of  God 
— mofl  illuftrioufly  difplaying  his  glory,  and  con- 
ducive to  the  general  good — and  how  emphati- 
cally may  it  be  called  the  one  thing  needful  ? 

2.  From  the  view  which  we  have  taken  of  re- 
ligion, we  infer  how  grofsly  miftaken  mankind 
are,  in  general,  in  their  apprehenfions  concerning 
it.  Religion,  inftead  of  being  the  mod  neceffary 
thing  of  any  with  which  we  are  concerned,  is 
commonly  thought  to  be  a  matter  of  trifling  mo- 
ment. Other  things  are  confidered  as  neceffary, 
and  deferving  the  attention  and  ardent  purfuit  of 


34* 

men — fuch  as  the  riches,  the  honors  and  the  pleaf- 
ures  of  the  world  ;  thefe  engage  their  inceffant 
activity :  And  their  practice  declares  what  their 
opinion  is  concerning  thefe  things ;  it  befpeaks 
the  fenfe  which  they  have  of  their  importance. 
Whilft,  on  the  other  hand,  religion  is  neglected, 
treated  with  indifference,  if  not  with  abhorrence 
and  virulent  contempt.  This  is  a  full  proof,  that, 
in  their  view,  religion  is  a  needlefs,  if  not  an  odi- 
ous thing.  But  how  extremely  erroneous  mud 
fuch  a  fentiment  be  ?  How  depraved,  how  per- 
verfe  mud  the  difpofition  of  men  be,  to  admit  and 
fofter  fuch  a  fentiment  in  their  hearts  ?  It  is  an 
entire  perverfion  of  the  order  of  nature.  It  efti- 
mates  that  to  be  the  mod  needful,  which  is  the 
leaft  fo :  and  that  which  is  the  ultimate  end  of 
man's  exiftence,  and  ought  to  be  the  grand,  and 
moll  noble  employment  of  life,  is  undervalued, 
and  viewed  as  being  ufelefs  and  impertinent. 
How  is  this  monflroufly  to  invert  the  order  of 
things !  And  what  an  argument  of  the  deluded 
apprehenfions  of  mankind  ? 

3.  We  infer  the  amazing  folly,  and  ftupidity 
of  the  greater  part  of  mankind,  in  undervaluing 
and  neglecting  the  one  thing  needful.  Is  religion 
fo  important  and  interefting  to  every  individual  of 
mankind  ? — Are  its  confequences  infinitely  mo- 
mentous ?  Is  it  the  grand  end,  for  which  we  were 
created,  and  furnifhed  with  fuch  noble  intellectual 
endowments  ?  Then  ought  it  to  be  prized  above 
all  things ;  and  to  treat  it  with  contempt,  argues 
the  molt  fottifli  infatuation.  What  folly  can  be 
equal  to  this  ?  And  yet  we  fee  it  to  be  the  com- 
mon cafe  of  mortals :  it  is  commonly  the  laft 
thing  which  engages  the  attention  of  men.  Few 
are  driving,  with  impartiality  and  earneftnefs,  to 
inveftigate  the  nature  of  it.  Where  (hall  we  find 
thofe  happy  fons   of  wifdom,  "  Who  cry  after 


343 

knowledge,  and  lift  up  their  voice  for  undemand- 
ing ;  who  feek  her  as  filver,  and  fearch  for  her  as 
for  hid  treafures  ?"  Few  manifeft  a  friendly  at- 
tachment to  it.  Few  there  are,  who  make  it  the 
grand  purfuit  of  their  lives,  and  uniformly  devote 
themfelves  to  the  practice  of  it.  What  can  be  a 
greater  argument  of  ftupidity  than  this  ?  Did  we 
profufely  throw  away  immenfe  treafures  of  the 
moft  valuable  worldly  property,  and  plunge  our-, 
felves  into  the  greateft  temporal  poverty  and 
wretchednefs,  it  would,  in  no  meafure,  be  an  in- 
ftance  of  imprudence,  comparable  to  this.  If  we 
live  without  religion,  we  are  undone  forever,  and 
can  never  retrieve  our  lofs.  "  What  (hall  it 
profit  a  man  if  he  ffiall  gain  the  whole  wrorld  and 
lofe  his  own  foul ;  or  what  (hall  a  man  give  in 
exchange  for  his  foul  ?"  The  time  allotted  us  to 
become  acquainted  with  religion,  and  fecure  its 
blefTmgs,  is  very  fhort ;  it  is  only  during  the  terra 
of  human  life,  which  with  rapid  fpeed,  is  urging 
its  flight,  and  will  prefently  hurry  us  off  from  this 
itage  of  action,  and  fettle  our  condition  for  eter- 
nity. Now  doth  our  everlailing  all  depend  on  this 
momentary  fpace  of  time  ? — Mull  we,  in  order  to 
avoid  everlafting  perdition,  and  obtain  eternal  life, 
come  to  a  competent  underflanding  of  religion  ; 
embrace  it  from  our  hearts,  and  live  in  the  dili- 
gent practice  of  it  ?  Then  what  folly  is  it,  to  live 
without  it  ? 

4.  Is  religion  the  one  thing  needful  ?  Then  be 
perfuaded  to  realize  the  importance  of  it,  and  live 
in  the  conftant  practice  of  it.  To  this,  there  are 
the  ftrongeft  excitements.  To  fit  you  for  this, 
and  to  render  you  capable  of  it,  you  were  made  ra- 
tional creatures,  and  endued  with  immortal  fouls  : 
For  this,  you  are  favored  with  a  revelation  from 
God  ;  in  which,  the  doctrines  and  duties  of  re- 
Hgioa  are  clearly  unfolded — For  this,  the  Son  of 


344 


I 


God  came  dotvn  from  heaven,  led  a  fuffering  life, 
and  expired  on  the  crofs — For  this,  God  hath 
fent  his  Prophets,  his  Apoftles,  and  hath  inditu- 
ted  a  gofpel  minidry*  With  this,  you  fhall  enjoy 
the  favor  and  friendfhip  of  God,  and  be  eternally 
happy  in  his  blifsful  prefence — Without  this,  you 
are  liable  to  the  wrath  of  God,  and  mull  expect 
to  be  miferable  forever.  Awake  then,  and  attend  to 
this  one  thing  needful.  Let  every  thing  yield  to 
this  cardinal  point.  "  Seek  firft  the  kingdom  of 
God,  and  his  righteoufnefs."  "  Strive  to  enter 
into  the  flrait  gate."  Be  preffing  into  the  king- 
dom of  heaven.  Spare  not  your  utmoft  efforts : 
*c  For  the  kingdom  of  heaven  fuffereth  violence, 
and  the  violent  take  it  by  force."  You  ought  to 
begrudge  no  pains  in  a  matter  of  fo  great  import- 
ance. Confider,  that  religion,  to  one  who  has  a 
good  tade,  indead  of  being  a  tedious  bufinefs,  is 
a  fource  of  the  mod  fublime  enjoyment.  "  Wif- 
dom's  ways  are  ways  of  pleafantnefs,  and  all  her 
paths  are  peace."  "  Chrift's  yoke  is  eafy  and  his 
burden  light."  Thofe  who  follow  Chrift,  «  fhall 
in  this  life  enjoy  an  hundred  fold ;"  fuch  are  its 
prefent  rewards,  arifmg  from  the  refined  pleafures, 
which  it  yields,  notwithdanding  the  mortifica- 
tions, tribulations  and  perfecutions  of  this  world  : 
And,  in  a  future  date,  eternal  life  is  the  exceed- 
ingly great  reward  of  all  the  true  followers  of  the 
Lamb.  There  is  fuch  a  fydematic  connection  and 
harmony  in  the  doctrines  of  religion,  as  that  a 
clear  infight  into  them,  will  afford  the  mod  ex- 
quifite  fatisfaction,  to  a  contemplative  mind  ; 
much  fuperior  to  that  of  any  other  fcience.  And 
the  practical  part  of  religion  is  fuch,  as  not  only 
conduceth  to  the  benefit  of  him  who  liveth  in  the 
practice  of  it ;  but  it  diffufeth  its  bleflings  all  a- 
round — it  tends  to  the  greated  happinefs  of  man- 
kind in  the  prefent  date.     And  if  people  in  gen- 


34* 

eral  were  under  the  falutary  influence  of  it,  this 
world  would  be  ftript  of  its  greatefl  calamities* 
Cordial  love,  peace  and  friendfhip,  would  fubfift 
amongft  mankind  ;  and  all  thofe  evils,  which  pro- 
ceed from  the  malignant  paffions  of  men,  fuch  as 
malice,  envy,  revenge,  pride,  covetoufnefs,  and  the 
like,  would  be  exterminated  from  the  face  of  the 
earth.  The  general  good  would  be  the  object  of 
purfuit.  What  a  happinefs  then,  would  it  be  to 
mankind,  if  religion  univerfally  prevailed  in  the 
earth  ?  The  curfe  would,  at  leaft,  be  half  taken 
off,  and  a  fort  of  paradifaical  ftatfc  would  be  refto- 
red.  Why  then,  mould  any  have  objections  a- 
gainft  religion  ?  Is  it  not  the  moft  noble  employ- 
ment of  intelligent  beings  ? — It  certainly  advances 
men  to  the  highefl  honor  and  the  moft  fublime 
enjoyments  of  any  thing  whatever.  Therefore 
lay  afide  all  your  prejudices  againft  it.  Awaken 
up  all  the  powers  of  your  fouls  in  fearch  after  it. 
Afk  of  God,  who  giveth  liberally  and  upbraideth 
not,  that  he  would  replenifh  your  minds  with  this 
heavenly  wifdom.  Let  it  have  a  governing  influ- 
ence on  your  hearts,  and  with  Mary  be  folicitous 
to  choofe  that  good  part  which  fhali  never  be  ta* 
ken  away  from  you.     Amen, 

W  w 


38 


True  Obedience  to  the  GofpeU  harmonious  and  entire. 


A  SERMON  by  SAMUEL  AUSTIN,  A.  M, 
Paftor  of  a  Church  in  Worcefter,  Majfachufetts* 


JAMES  11.    10. 

For  whofoever  Jhall  keep  the  whole  law,  and  yet 
offend  in  one  point,  he  is  guilty  of  all. 

IT  is  a  matter  of  great  importance,  my  brethren, 
to  pofiefs  juft  ideas  of  true  religion,  with  re- 
fpect  to  its  extent,  as  well  as  its  diftinguifhing  na- 
ture. Among  that  fin  all  proportion  of  mankind, 
who  pay  ferious  attention  to  it,  in  any  meafure 
^correfpondent  to  its  nujmentous  concernments,  it 
is  evident,  that  there  are  many  who  circumfcribe 
its  duties  within  a  very  narrow  compafs  \  accom- 
modating its  claims  to  their  own  iinifler  views, 
humors,  and  lufts.  Like  the  ancient  hypocrites, 
condemned  by  our  Saviour,  they  fubftitute  fome 
particular  external  obfervances,  of  eafy  practice, 
in  the  place  of  that  confident,  and  beautiful 
whole,  which  the  fcriptures  enjoin.  Thofe  read- 
ily "  paid  tithe  of  mint,  and  aaife,  and  cummin  °t 


1 


54* 

but  omitted  the  weightier  matters  of  the  law* 
judgment,  mercy,  and  faith."  Thefe  affume  fome 
partial  form  of  godlinefs,  but  deny  its  power,  or 
place  the  whole  of  Chriftianity  in  the  preservation 
of  a  vifible  morality,  while  they  injurioufly  tram- 
ple on  the  rights  of  God.  Such  femi-chriftians, 
it  appears  that  St.  James  had  in  his  eye,  while 
writing  the  chapter,  from  which  our  text  is  taken. 
There  were,  it  leems,  at  that  time,  fome  nominal 
believers,  who,  inftead  of  exercifing,  and  exprerT- 
ing,  in  univerfal  obedience,  the  condefcending, 
and  impartial  fpirit  of  the  gofpel,  manifefted  an 
unkind  partiality  in  their  treatment  of  their  fel- 
low profeffors ;  which  indicated  the  reign  of  af- 
fections very  different  from  thofe  of  genuine  reli- 
gion. "  My  brethren,  faith  the  Apoflle,  have 
not  the  faith  of  our  Lord  Jefus  Chrift,  the  Lord 
of  glory,  with  refpect  of  perfons.  For  if  there 
come  into  your  aflembly  a  man  with  a  gold  ring, 
in  goodly  apparel,  and  there  come  in  alfo  a  poor 
man  in  vile  raiment  ;  and  ye  have  refpeel:  to  him 
that  weareth  the  gay  clothing,  and  fay  unto  him, 
fit  thou  here  in  a  good  place ;  and  fay  to  the 
poor,  ftand  thou  there,  or  fit  here  under  my  foot- 
llool :  Are  ye  not  then  partial  in  yourfelves,  and 
are  become  judges  of  evil  thoughts  ?"  He  then 
charges  them  with  this  unchriftian  partiality. 
<c  But  ye  have  defpifed  the  poor."  And  to  fhow 
the  enormity  of  the  fin,Jie  alks  "  Do  not  rich 
men  opprefs  you,  and  draw  you  before  the  judg- 
ment feats  ?  Do  they  not  blafpheme  that  worthy 
name  by  the  which  ye  are  called  ?"  He  then  pro- 
ceeds to  point  out  what  is,  and  what  is  not  a. gen- 
uine compliance  with  the  gofpel ;  and  particularly 
infifts,  that  it  is  an  impartial,  and  univerfal  fub?, 
jection  to  the  law.  "  If  ye  fulfil  the  royal  law 
according  to  the  fcriptures,  Thou  (halt  love  thy 
neighbour  as  thyfelf,  ye  do  well.    But  if  ye  have 


349 

refpect  to  perfons,  ye  commit  fin,  and  are  con- 
vinced of  the  law  as  tranfgreffors."  Then  he  adds 
by  way  of  argument  in  the  words  of  the  text, 
"  For  whofoever  fhall  keep  the  whole  law,  and 
yet  offend  in  one  point,  he  is  guilty  of  all."  By 
the  law  it  is  obvious  the  Apoftle  intends  the 
moral  law,  thatcomprehenfive  fyftem  which  com- 
prifes  all  duty,  as  it  is  expreiTed  in  all  the  diftinct 
precepts  of  the  Bible,  Whofoever  he  lays  of- 
fends this  law  in  a  fmgle  point,  whatever  other 
obfervances  he  may  exhibit,  is  really  a  tranfgref- 
for  of  the  whole  law,  i.  e.  he  is  wholly  difobedi- 
ent.  He  is  chara&eriftically  a  tranfgrellor.  He 
is  not,  whatever  his  profeflions  maybe,  a  child  of 
God,  but  is  really,  in  the  midft  of  his  fanguine 
hopes,  an  heir  of  hell.  For  he  had  faid  before, 
"  If  ye  have  refpect  to  perfons,  ye  commit  fin." 
What  then  ?  "  and  are  convinced  of  the  law  as 
tranfgreifors."  The  fubjecl  is  therefore  of  great 
importance,  and  reafonably  folicits  your  atten- 
tion. In  my  attempt  to  explain,  and  improve  it  to 
your  edification,  I  will  take  the  following  method, 

I.  Shew  what  is  to  be  underftood  by  keeping 
the  whole  law,  and  yet  offending  in  one  point. 

II.  How  the  perfon  to  whom  this  applies  is 
guilty  of  all. 

III.  I  will  fuggeft  fome  things  to  evince  thfc 
truth  and  propriety  of  this  general  theory.     And 

IV.  Suggest  feveral  inferences  by  way  of 
improvement. 

I.  Then  we  are  to  confider,  what  is  to  be  un- 
derftood by  keeping  the  whole  law,  and  yet  of- 
fending in  one  point.  This,  evidently,  muft  be 
underftood  with  fome  qualifications.  For  it  can- 
not efcape  your  notice,  that  taking  the  matter 
ftrictly  and  literally,  without  any  qualification  at 
all,  no  fuch  cafe  can  poftibly  occur.  For  if  a 
man,  in  ftrictnefs,  and  without  any   limitation, 


35<> 

keep  the  whole  law  he  complies  with   all  its  de- 
mands, and  it  is  impoffible  that  he  fliould  be,  in 
any  degree,  a  tranfgreffor.     To   fuppofe   a  man, 
literally  and  ftrictly,  an  obferver  of  the  whole  law, 
and,  at  the  fame  time,  an  offender,  is  to  make  obe- 
dience and    difobedience    undiftinguifhably  the 
fame.     Indeed,  according  to  the  affertion  of  St. 
James,  it  is  to  fuppofe  a  man,   even   while  he  is 
perfectly  ho!y,  in  obedience  to  the   whole  law,  a 
tranfgeffor  of  the   whole  law.     Neither  can  it, 
I  apprehend,  be  confidently   fuppofed,   that   the 
Apoftle,  by  keeping  the  whole  law,   intended  a 
Jpiritual  or  cordial  compliance  with  the   law,   dif* 
tinctly  confidered.     For  the  law,  as  it  refpects  the 
heart,  diftinct  from  the  overt  action,  is  not  prop- 
erly diftinguifhable  into  fevcral  points.     Nor  can 
the  compliance  of  the  heart  with  the  law  be  prop- 
erly   diftinguifhable    into  feveral    points.     This 
compliance  of  the  heart  is  a  fimple  uncompounded 
affection.     It  is  love.     Hence  the  fcriptures    ex- 
prefsly  affure  us,  that  "  love  is  the  fulfilling  of  the 
law."     It  may  take  different  names,  as  it  is  exer- 
cifed  towards  different    objects.     But  the  affec- 
tion in  its  nature,  is  one  fimpie,  undiftinguifhable, 
uniform  thing.     Hence,  to  fpeak  of  a  man's  keep- 
ing the  whole  law,  and  yet  offending  in  one  point, 
fuppofing  it  to  refpect  the  heart  merely ',  would  be 
perfectly   unintelligible.     Moreover  \  in  oppofi- 
tion  to  this  conftruction,  it    is  to   be  confidered, 
that  as     the    firft  and   great    commandment  is, 
"  Thou  fhall  love  the  Lord  thy  God  with  all  thy 
heart,"  it  is  evident,  that  he   who  is  the  fubject 
of  a  cordial  conformity  to  the  law,  is  poffeffed    of 
fupreme  love  to  God  ;  and  therefore,  in  no  fenfe, 
particularly  with  refpect  to   the  heart,  can  he  be 
faid  to  be  a  tranfgreffor  of  the   whole  law.     The 
words  then  mud  be  under  flood  to  have  immediate 
refpect  to  what  is  external  and  vifible;  to   the  hur 


35 ■* 

man  eye."  This  is  denominated  obedience  in  the 
fcriptures  :  not  becaufe  it  is  fuch  abftractly  con- 
fidered  y  but  becaufe  a  cordial  compliance  with 
the  requirements  of  the  law,  is  always  fuppofed 
to  have  neceflarily  attached  to  it,  an  external  com- 
pliance with  thofe  requirements,  as  its  proper  ex- 
preflion  and  fruit.  According  to  the  fcripture 
theory,  and  in  the  nature  of  things,  cordial  obedi- 
ence will  always  exprefs  itfelf  in  a  correfpondent 
external  obedience  ;  and  the  latter  is  the  natural 
fruit  of  the  former.  This  idea  Chrift  exprefsly 
fupports  when  fe  fays  "a  good  man,  out  of  the 
good  treafure  of  his  heart*  bringeth  forth  good 
things  ;  and  an  evil  man,  out  of  the  evil  treafure 
of  his  heart,  bringeth  forth  evil  things.  This  ex- 
ternal obedience  or  difobedience,  is  the  only 
thing  which  properly  falls  under  the  cognizance 
of  men,  and  it  is  this  which  forms  the  character 
of  a  man  in  the  eftimateof  his  fellow  men.  Now 
it  is  this  about  which  the  Apoftle  James  is  dif- 
courfing.  He  is  fpeaking  refpecling  a  matter, 
which  took  place  vifibly,  under  the  eye  of  obfer- 
vers,  viz.  a  wicked  partiality  which  fome  profef- 
fing  Chriflians,  at  that  time  manifefted  \  by 
which,  the  poor  members  of  Chrift's  body  were 
defpifed  and  trampled  under  feet.  He  charges 
them,  herein,  with  having  refpect  to  perfons,  as 
thereby  committing  fin,  and  being  convinced  of 
the  law  as  tranfgrenors.  But  all  this  was  a  vifi- 
ble  affair.  When,  therefore,  in  the  text  he  fays, 
"  For  whofoever  fhall  keep  the  whole  law,  and 
yet  offend  in  one  point,  the  fentiment  manifeftly 
is  4  though  a  man  exhibit  ever  fo  fcrupulous  a 

*  And  this  underftanding,  as  it  is  the  only  confident  one 
which  can  be  put  on  the  words,  may  be  admitted,  without  any 
prejudice  to  that  dodtrine  which,  on  the  mod  accurate  eftirna- 
tion  of  human  action,  place th  virtue  and  vice  cxclufivtly  in  the 
keart»    For  the  reafons  fuggefted  above. 


352      ' 

refpect  to  the  divine  law,  in  all  other  particulars, 
yet  if  he,  knowingly  and  habitually,  allow  him- 
felf  to  tranfgrefs,  in  a  Tingle  point,  either  of  omif- 
fion,  or  commiflion,  he  is  guilty  of  all.  He  is 
convinced  of  the  law  as  a  tranfgreffor.  Though 
he  be  very  uniformly  upright  in  his  commercial 
dealings,  maintaining  an  inviolable  honefty;  though 
he  multiply  outward  acts  of  generofity  ;  abftain 
carefully  from  all  profanenefs,  lafcivioufnefs,  in- 
temperance, oppreflion,  and  cruelty ;  though  he 
bevifibly  a  Uriel:,  and  punctilious  obferver  of  all 
inftitutions  of  divine  worfhip  ;  though  he  care- 
fully keep  fafts  and  feafts,  whether  of  human  or 
divine  appointment ;  yet  if  he  habitually  allow 
himfelf  to  offend,  in  one  point  of  known  ,duty,  of 
whatever  defcription,  be  it  a  wicked  partial  put- 
ting down  of  the  poor  of  Chrift's  kingdom,  or  an 
habitual  breach  of  the  Sabbath,  or  lying,  or  what- 
ever eife  is  an  explicit  difobedience  to  Chrift's 
plain  commandment,  he  is  guilty  of  all.  In  fhort 
to  appeal  to  an  example,  for  the  fake  of  illuftra- 
tion,  the  cafe  feems  to  be  parallel  with  that  of 
Naaman  the  Syrian,  on  whom  the  prophet  Elifha 
wrought  a  miraculous  cure."  2  Kings,  v.  17, 
18.  "  And  Naaman  faid,  mall  there  not,  I  pray 
thee  be  given  to  thy  fervant,  two  mules  burden  of 
earth  for  thy  fervant,  for  thy  fervant  will  hence- 
forth offer  neither  burnt  offering,  nor  facrifice, 
unto  other  Gods  but  unto  the  Lord.  In  this 
thing  the  Lord  pardon  thy  fervant,  that  when 
my  inafter  goeth  into  the  houfeof  Rimmon,  to 
worfhip  there,  and  he  leaneth  on  my  hand,  and 
I  bow  myfelf  in  the  houfe  of  Rimmon,  the  Lord 
pardon  thy  fervant  in  this  thing."  It  is  a  fpecies 
of  compounding  matters  with  the  infinite  Gov- 
ernor of  the  world.  It  is  an  effort  to  efcape  his 
vengeance  by  fome  fhadows  of  a  partial  obedi- 
ence, directly  contrary  to  the  views  of  the  Pialm- 


V3 


353 

mmmmmammm 

ift,  as  expreffed  in  the  1 1 9th  Pfalm.  "  Then  fhall 
I  not  be  afhamed,  when  I  have  refpectto  all  thy 
commandments."     We  will  now  confider, 

II.  How  the  perfon1  to  whom  this  cnara&er 
applies  is  guilty  of  all.  By  this  mud  be  under- 
ftood,  not  only  that  he  is  actuated  by  a  fpirit  op- 
pofite  to  that  which  the  law  requires,  (for  this  is 
true  in  the  commiflion  of  every  fin  and  in  every 
degree  of  it)  but  that  he  is  actually  chargeable 
with  tran fgreffiori,  of  the  whole  law,  even  when 
it  is  drawn  out  into  all  its  diftinct  requirements.* 
For  this  is  the  very  explanation  which  the  Apoftle 
himfelf  gives  of  his  own  aflertion.  For  he  pro- 
ceeds thus,  "  For  he  that  faid,  do  not  commit 
adultery,  faid  alfo,  do  not  kill.  Now,  if  thou 
commit  no  adultery,  yet  if  thou  kill,  thou  art 
become  a  tranfgreflbr  of  the  law."  Of  what 
law  ?  Certainly  of  the  feventh  commandment, 
which  prohibits  adultery,  as  well,  as  of  the  fixth 
which  prohibits  murder.  This  mud  be  the  idea  of 
the  Apoftle.  For,  otherwife ;  his  reafoning 
would  be  perfectly  futile  and  inconclufive.— *• 
When  he  fays,  "  Now  if  thou  commit  no  adul- 
tery, yet  if  thou  kill,  thou  art  become  a  tranf- 
gieffor  of  the  law,  to  fuppofe  that  by  the  law  he 
means  the  fixth  commandment  would  be  to  fup- 
pofe him  to  fay  nothing  but  what  is  involved  in 
the  very  idea  of  breaking  that  commandment. 
To  kill  is  undoubtedly  a  violation  of  the  fixth 
commandment.  But  this  idea  merely  would  not 
be  at  all  to  the  Apoflle's  purpofe  to  prove,  that  by 

*  If  any  fhould  fuppofe  that  the  Apoftle  means  no  more,  than 
that  he  is  actuated  by  a  fpirit  oppofed  to  the  whole  law,  it  may 
be  obferved  jthat  this  is  true  of  the  fmalleft  degree  of  imperfec- 
tion. So  that  on  this  fuppofition,  his  aflertion  amounts  to  no 
more  than  this  "  he  is  an  imperfect  man,  or  doth  wrong."  But 
this  would  be  tautology.  It  would  be  merely  faying,  "  He 
who  fins,  iin8." 

X  x 


354- 

breaking  the  fixth  commandment,  he  was  guilty 
of  all,  even  the  feventh  as  well  as  the  fixth.— - 
This,  however,  is  the  very  thing  he  was  afferting 
and  proving.  But  how,  you  will  afk,  can  a  man 
be  faid  to  violate  the  feventh,  when  he  does  that, 
©nly,  which  is  forbidden  in  the  fixth  command- 
ment. The  Apoftle  furni flies  to  our  hands  the 
diftin&ion,  which  is  the  proper  explanation  of 
the  fubject.  He  violates  not  the  feventh  com- 
mandment, in  the  overt  a£t,  fo  that,  in  his  exter- 
nal conduct,  and  with  refpecl  to  men,  he  is 
chargeable  with  committing  adultery.  For  this 
is  the  fuppofition,  on  which  the  Apoftle  proceeds* 
5C  Now,  if  thou  commit  no  adultery,  yet  if  thou 
kill,91  But  with  refpe£t  to  that,  in  which  obedi- 
ence and  difobedience  properly  confift,  i.  e.  the 
governing  fpirit  by  which  he  is  actuated,  he  prop- 
erly breaks  the  feventh  commandment,  and  the 
whole  law,  as  much  as  the  fixth.  And,  that  it  is 
fo,  mufl  be  obvious  to  every  one  who  confiders 
the  matter  impartially.  But  this  brings  us  to  the 
next  head  of  our  difcourfe,  in  which 

III.  I  was  to  fugged  fome  things  to  illuftrate 
and  evince  the  truth  of  this  general  theory.  And 
I  would  obferve, 

i.  That  this  ftatement,  which  the  Apoftle 
makes,  fuppofes  that  the  man  is  infmcere,  or  is  ac- 
tuated by  a  criminal  fpirit,  even  while  he  externally 
refrains  from  violating  the  other  commandments. 
For  if,  in  the  proper  fpirit  of  obedience  he  really 
kept  the  other  commandments,  he  could  not  be 
guilty  of  all.  The  truth  is,  an  allowed  habitual 
tranfgreffing,  in  one  known  point  of  duty,  is  an 
unequivocal  evidence  of  a  wicked  fpirit  which 
reigns,  even  while,  in  other  refpecls,  an  external 
conformity  to  the  law  is  exhibited.  It  is  an  infal- 
lible evidence  of  a  heart  totally  deftitute  of  that 
holy  lincerity,  in  which  all  the  obedience,. which 


355 

die  law  requires,  properly  conMs.  A  man  may 
indeed  be  imperfect  in  his  external  life.  He  may 
come  fhort  of  his  duty.  Nay,  in  an  hour  of  vio- 
lent temptation,  whenfome  remaining  luft  rages 
with  uncommon  ftrength,  it  is  poffible,  that  a 
man  may  g>ofsly  backfiide  ;  of  which  we  have 
a  few  awful  examples,  recorded  in  facred  hiftory, 
and  yet  be,  on  the  whole,  a  fmcere  fervant  of  the 
Redeemer.  But  a  tranfgremon  in  a  fingle  point., 
which  is  deliberate  and  habitual,  cannot  be  the 
fruit  of  any  other  heart,  than  one,  totally  destitute 
of  holy  affection.  For,  not  partial  and  maimed, 
but  uniform,  and  univerfal  obedience  is  the  prop- 
er expreffion  of  chriftian  fincerity.  This  is  abun- 
dantly taught  in  the  fcriptures.  Mat.  xii.  3$. 
"  Either  make  the  tree  good,  and  his  fruit  good, 
or  elfe  make  the  tree  corrupt,  and  his  fruit  cor- 
rupt ;  for  the  tree  is  known  by  his  fruit."  Again, 
"  A  good  tree  cannot  bring  forth  evil  fruit,  nei- 
ther can  a  corrupt  tree  bring  forth  good  fruit.5* 
James  i.  26.  cc  If  any  man  among  you  feem  to  be 
religious,  and  bridleth  not  his  tongue,  but  de- 
.ceiveth  his  own  heart,  this  man^s  religion  is 
vain."  How  explicitly  to  the  point  is  this  ?  If  a 
man  feem  to  be  religious,  in  all  other  refpe&s, 
but  yet  tranigreffeth  in  this  one  point,  bridleth 
not  his  tongue,  he  deceiveth  his  own  heart,  if  he 
entertain  a  good  opinion  of  himfelf.  His  religion 
is  <rain.  All  the  chriftianity  he  appears  to  wear, 
is  mere  hypocrify.  Agreeably  to  which  he  quef- 
ions  in  the  3d  chap.  &  Doth  a  fountain  fend  forth, 
at  the  fame  place,  fweet  waters  and  bitter  ?  Can  the 
fig-tree,  my  brethren,  bear  olive-berries  ?  Either 
a  vine  figs?  So  can  no  fountain  both  yield  fait 
water  and  frefti."  On  this  ground  our  Saviour 
addrefled  to  his  difciples  and  others  this  folemn 
charge.  "  If  thy  foot  offend  thee  cut  it  off;  it  is 
better  for  thee  to  enter  halt  into  life,  than  having 


35^ 

two  feet  to  be  cafl  into  hell,  into  the  fire  that 
never  fhall  be  quenched.  And  if  thine  eye  of- 
fend thee,  pluck  it  out  :  it  is  better  for  thee  to 
enter  into  the  kingdom  of  God  with  one  eye,  than 
having  too  eyes  to  be  caft  into  hell-fire."  This 
charge  obvioufly  implies,  that  to  neglect  to  cut 
off  the  foot  when  it  offends,  or  to  pluck  out  the 
eye,  is  to  become  obnoxious  to  hell-fire,  and  that, 
in  the  divine  government,  they  are  connected. 
But  if  the  deliberate  and  habitual  indulgence  of 
any  luft  be  confident  with  chriftian  fincerity,  there 
is  no  foundation  for  this  alliance.  For  on  this 
hypothecs,  a  man  may  efcape  hell,  and  yet  delib- 
erately allow  his  right  foot  to  offend.  It  is,  evi- 
dently, on  the  ground  of  this  irreconcileablenefs 
between  allowed  fin  and  holy  fincerity,  that  the 
Pfalmift  fays,  "  Then  fhall  I  not  be  afhamed, 
when  I  have  refpect  to  all  thy  commandments." 
But  if  an  allowed  offending,  in  one  point,  involve 
total  infincerity,  or  imply  that  the  offender  is 
entirely  actuated  by  a  fpirit  oppofite  to  that 
which  the  divine  law  requires  ;  moft  certainly,  he 
who  thus  offends,  is  guilty  of  all.  He  properly 
yields  no  obedience  to  any  part  of  the  divine  law, 
and  is,  confequently,  a  tranfgreffor  of  the  whole 
of  it.  For  between  obedience  and  difobedience 
there  is  no  medium.  The  matter  will  appear 
ftill  more  clear,  if  we  duly  confider,  what  is  moft 
certainly  true,  and  what  has  been  before  fugr 
gelled, 

2.  That  all  obedience  and  difobedience  have 
their  feat  properly  in  the  heart.  The  overt  ac- 
tion is  not,  in  ftrictnefs,  or  by  itfelf,  virtuous  or 
vicious,  obedience  or  difobedience.  If  it  were, 
a  phyfician  would  deferve  your  gratitude,  who  gave 
you  a  medicine,  which  operated,  in  fact,  to  your 
advantage,  when  his  fole  defign  in  giving  it  to  you 
was,  that  it  might  effectuate  your  death.     Hence 


35/ 

we  are  told  exprefsly,  that,  <c  The  Lord  feeth 
not  as  man  feeth;  for  man  looketh  on  the  outward 
appearance  ;  but  theLord  looketh  on  the  heart." 
The  fixth  commandment  fays,  "  Thou  (halt  not 
kill ;"  not  becaufe  there  is  any  thing  criminal  in 
the  mere  overt  action  ;  for  fometimes  men  are 
killed  lawfully,  yea  often  it  is  an  indifpenfible  du- 
ty to  kill,  "For  he  that  fneddeth  man's  blood, 
by  man  mall  his  blood  be  fhed."  But  becaufe 
malice  is  oppofed  to  the  general  good,  or  to  the 
univerfal  law  of  benevolence.  And  malice  is  fup- 
pofed,  by  the  fupreme  Legiflator,  and  by  all  civil 
magiflrates,  to  be  exercifed  in  the  violation  of  the 
fixth  commandment.  In  order  to  convict  a  per- 
fon,  before  a  civil  tribunal,  of  murder,  it  is  necef- 
fary  to  be  made  appear,  from  competent  evidence, 
that,  in  the  overt  ad  of  killing,  the  prifoner  at  the 
bar  was  actuated  by  malice  prepenfe.  Hence 
the  proper  idea  of  that  commandment  is,"  "  Thou 
fhalt  not  kill,  murderoujly,  or  malicioufly."  It 
is  not  neceflary  in  the  divine  account,  for  a  man 
to  proceed  to  the  overt  acl  of  killing,  in  order  to 
become  guilty  of  murder,  or  a  violation  of  the 
fixth  commandment.  For  the  Apoftle  John  ex- 
prefsly  fays,  in  his  fir-It  Epiitle,  iii  ch.  1 5  ver. 
"  Whofoever  hateth  his  brother  is  a  murderer." 
This  clearly  demonftrates,  that  the  exercife  of  a 
fpirit,  oppofite  to  the  commandment,  is  properly 
the  violation  of  that  commandment:  and  that  the 
violation  of  the  commandment,  is  properly  a  mat- 
ter of  the  heart.  But  if  this  be  true  of  the  fixth 
commandment,  it  is  inoft  certainly  true  of  all  the 
other  commandments  in  the  Bible.  Hence  Chrift 
fays  Matt.  v.  28.  "  But  whofoever  looketh  on  a 
woman  to  lull:  after  her,  hath  committed  adultery 
with  her  already,  in  his  heart."  Hence  alfo,  even 
covetoufnefs  is  laid  to  be  idolatry.  But  if  a 
trangreffing  in  one  point  be  an  infallible,  vifible 


irt^M^^— J 


35* 

evidence  of  a  wicked  heart,  a  heart  actuated  by  no 
other  affection  than  what  is  oppofed  to  the  di- 
vine requirement,  and  if  it  be  alfo  true,  that  obe- 
dience and  difobedience  have,  properly,  their  feat 
in  the  heart ;  both  which  have  been  proved  ; 
then  it  is  evident,  that  no  obedience  is  properly 
rendered  to  any  divine  law ;  nay,  that  ail  that, 
which  every  divine  law  properly  requires  is  vol- 
untarily refufed  5  confequently,  that  he  who  of- 
fendeth  in  one  point  is  guilty  of  all.  This  will 
receive  further  fupport,  if  we  confider, 

3.  That  the  fame  temper  of  mind,  which  is 
oppofed  to  the  fixth  commandment,  is  at  the  fame 
time,  oppofed  alfo  to  the  feventh,  and  to  the 
eighth,  and  to  all  the  laws  of  the  decalogue* 
For  they  are  all  of  the  fame  general  nature. 
They  are  all  founded  on  the  general  law  of  be- 
nevolence, or  difmterefted  love  to  God  and  man  \ 
and  refpect  the  proper  direction  and  expreflion  of 
that  love,  in  all  circumftances,  and  with  refpeel:  to 
all  objects.  We  are  forbidden  to  kill,  murder- 
oufly,  becaufe  to  kill  is  to  act  the  part  of  malice, 
and  is  oppofed  to  the  general  law  of  benevolence., 
binding  us  to  feek  the  good,  and  not  the  injury 
of  our  fellow  creatures.  .  So  we  are  forbidden  to 
commit  adultery,  becaufe,  to  preferve  an  inviola- 
ble chaitity,  is  to  act  in  conformity  to  the  general 
law  of  benevolence.  And  to  commit  adultery  is 
to  infringe,  injurioufly  and  malicioufly,  the  rights 
of  others.  Confequently  that  temper  of  mind, 
which  leads  to  killing,  and  is  therefore,  oppofed 
to  the  fixth  commandment,  is  juft  as  much  oppo- 
fed to  the  proper  fpirit  of  the  feventh  command- 
ment, and  to  the  whole  law.  For  as  was  obferved 
the  whole  law  is  founded  on  one  general  bails. 
The  diftinct  precepts  all  fupport  the  fame  intereft, 
and  are  fanctioned  by  the  fame  authority.  Were 
the  diitinct  precepts  founded  on  totally  oppofite 


359 

principles,  and  did  they  imply  the  requirement  of 
an  oppofite  fpirit,  the  one  from  the  other,  for  in- 
flance,  were  there  two  jaws,  one  of  them  con- 
ftruded  on  a  benevolent,  and  the  other  on  a  ma- 
licious principle,  the  one  forbidding  murder,  and 
the  other  requiring  theft,  the  cafe  would  be  dif- 
ferent. Then,  that  temper  of  mind,  which  would 
be  oppofition  to  the  one,  would  be  conformity  to 
the  other.  But  as  all  the  laws  of  God  are  found- 
ed on  the  fame  bafis,  viz.  the  perfect  exercife  of 
benevolent  affe&ion  to  all  beings,  and  therefore, 
comprehended  in  one  general  law  of  love,  it  is 
evident,  that  oppofition  to,  or  which  implies  the 
fame  thing,  an  habitual  breach  of,  any  one,  dif- 
tincl  law,  isy  really,  warfare  with  the  whole,  is  a 
thrufl  at  the  whole  fabrick.  It  is  moreover,  a  vir- 
tual approbation  of  the  conduct  of  all,  who  in  their 
overt  actions,  break  other  diftincl  precepts;  and 
is,  therefore,  in  truth,  a  becoming  guilty  of  alL 
Further  ;  it  mud  be  readily  feen,  that  a  known 
and  habitual  violation  of  any  particular  point  of 
commanded  duty,  being  a  voluntary  withftanding 
of  the  law,  which-  requires  it,  and  consequently, 
enmity  to  the  law  in  the  proper  fpirit  of  it ;  mud 
be  an  habitual,  chofen  oppofition  to  the  govern- 
ment, an  explicit  trampling  on  the  authority  of 
that  government,  and  an  open  fetting  at  nought 
the  being,  who  is  veiled  with  the  adminiftration 
of  that  government.  It  is  impoflible  to  violate  a 
law,  from  a  fpirit  of  friendfhip  to  the  government 
which  enacted  it.  For  a  friendly  affection  to  & 
government,  will  always  lead  to  a  uniform  obe- 
dience to  that  government ;  as  the  only  way  in 
which  its  interefts  can  be  confulted.  But  oppofi- 
tion to  a  government,  muft  be  oppofition  to  its 
Jaws.  For  in  the  laws  are  depofited  the  ftrength, 
energy  and  dignity  of  the  government.  If  the 
government  be  deflroyed,  the  laws  mufl  become 
a  nullity  -7  and  if  the  laws  are  proftrated,  the 


j6~ 


government  mud  terminate.     Ofcourfe,  he  who 
ofxendeth  in  one  point  is  guilty  of  all. 

IMPROVEMENT. 

i.  We  may  learn  the  infinite  evil,  or  ill  defert 
of  the  fin  of  the  impenitent  finner.  Every  im- 
penitent finner  offends  not  only  in  one  but  in  fev- 
eral,  mod  in  a  multitude  of  points.  But  he  who 
oflendeth,  in  one  point,  is  guilty  of  all.  And  he 
is  guilty  of  all,  as  hath  been  proved,  in  that  he  is 
totally  deftitute  of  that  holy  affection,  which  is  the 
only  proper  obedience  to  the  divine  law,  and  is 
actuated,  folely,  by  a  fpirit,  which  is  hoflile  to  the 
whole  law,  to  the  whole  government,  authority, 
and  being  of  the  infinite  Legislator.  His  fin  is, 
therefore,  in  its  nature,  directed  to  the  deftruc- 
tion  of  infinite  good,  all  the  good  which  the  be- 
ing and  government  of  God  comprehend.  And 
if  fin  may  be  eftimated,  at  all,  by  the  greatnefs  of 
the  good  it  oppofes,  and  the  greatnefs  of  the  mif- 
chief  it  contemplates,  and  tends  to  effectuate  ;  as 
is  taught  even  in  the  terms  of  the  text,  and  which 
cannot  be  denied  without  denying  all  diftinction 
in  crimes ;  then  the  fin  of  the  impenitent  finner 
is  infinitely  evil,  or  deferves  a  punifhment  com- 
menfurate  with  the  mifchief  it  contemplates, 
which,  becaufe  it  cannot  be  infinite  in  any  othe$ 
fenfe,  mufl  be  endlefs  in  its  duration. 

2.  It  is  a  natural  and  unavoidable  confequence 
from  this  fubject,  that  the  doctrine,  which  teaches 
the  total  depravity  of  the  human  heart,  muft  be 
true.  This  doctrine  is  explicitly  taught  in  fun- 
dry  parTages  in  the  holy  fcriptures.  And  it  is  ne- 
ceffarily  involved  in  this  fubject.  No  man,  of  the 
moft  liberal  fentiments,  will  deny  that  mankind 
axe  exceedingly  wicked.  Aiminians,  unexcep- 
tionabiy  unite  in  this  acknowledgement.  They 
will,  at  lead,  admit  that  degree  of  wickednefs,  of 


■    1  fh 

which  St.  James,  fpeaks  that  they  are  fo  far  char* 
a&eriftically  trangreffors,  as  that  they  offend,  at 
lead,  in  one  point.  But*  this  is  to  be  guilty  of 
all.  It  is  to  be  actuated  by  no  other  fpirit,  than 
that,  which  is  oppofition  to  the  whole  law,  the 
whole  government,  and  the  whole  character  of 
God  ;  yea  to  his  very  being.  It  necefTarily  in- 
volves, as  hath  beenjhewn,  that  in  thofe  outward 
reftraints,  to  which  the  fmner  may  be  fubject,  he  is 
influenced  by  no  holy  fmcerity :  and,  confequently, 
yields  no  proper  obedience  to  any  divine  law.  But 
this  is  a  depravity,  which  is  certainly  total  5  i.  e. 
exclufive  of  all  true  goodnefs. 

3.  We  infer  from  what  has  been  faid,  that  the 
moral  change  which5  in  the  fcriptures,  is  denom- 
inated a  being  born  again,  and  in  which,  the  life 
of  faith  commences,  muft  be  a  very  great  change* 
Till  a  man  is  regenerated,  he  is,  charact,erifticallyj 
a  tranfgreffor.  Otherwife  there  can  be  no  proper 
moral  diftinction  between  faints  and  finners.  He 
is,  of  courfe^  guilty  of  all.  He  is  totally  oppof- 
ed  to  the  whole  law  of  God.  He  yields  not  the 
leaft  portion  of  obedience  to  its  requirements. 
He  is  at  habitual  variance  with  the  will,  authori- 
ty and  government  of  God.  So  that  he  does 
nothing  but  fin.  When  he  becomes  the  fubjecT: 
of  regenerating  grace,  his  character  and  flate  are 
fo  eflentially  altered,  that  he  henceforth  offends 
riot  in  one  point.  He  allows  himfelf  in  no  one 
fin,  either  of  omiflion  or  commiflion*  He  has  a 
holy,  predominant  attachment  of  heart  to  Godj 
his  government  and  will  ;  which  expreffes  itfelf, 
in  a  confcientious  refpect  to  all  the  divine  require- 
ments. The  change,  therefore,  muft,  in  its  na- 
ture, be  very  great.  Hence  the  propriety  and 
import  of  thofe  comparifons  and  allufions,  which 
the  Holy  Spirit  has  made  ufe  of,  in  reprefenting 
the  nature  of  this  change.     It  is  compared  to  th§ 

Yy 


362 

refurrection  of  the  body  from  the  dead,  the  pro- 
duction of  light  by  the  Fiat  of  the  Almighty,  and 
the  creation  of  the  material  fyflem.  Eph.  i.  19. 
"  And  what  is  the  exceeding  greatnefs  of  his 
power,  to  us-ward,  who  believe,  according  to  the 
working  of  his  mighty  power,  which  he  wrought 
in  Chrift,  when  he  raifed  him  from  the  dead,  and 
fet  him  at  his  own  right  hand,  in  the  heavenly 
places."  2  Cor.  iv.  6.  "  For  God,  who  com- 
manded the  light  to  fhine  out  of  darknefs,  hath 
mined  in  our  hearts,  to  give  the  light  of  the 
knowledge  of  the  glory  of  God,  in  the  face  of 
Jefus  Chrift." 

4*  We  may  leain  from  what  has  been  faid  on 
this  fubject,  that  it  is  totally  irrational,  and  infi- 
nitely hazardous  to  calculate  for  acceptance  with 
God,  and  eternal  life,  on  the  ground  of  any  out- 
ward fuppofed  goodnefs,  while  we  are  carelefs  of 
what  fpirit  we  are  actuated  by,  and  allow  ourfelves 
to  live  in  any  known  fin.  It  is  evident  that  we 
may  be  the  fubjects  of  great  external  reftraints, 
exhibit  a  tolerably  fait  morality,  and  pafs,  in  the 
eftimate  of  moll:  of  our  fellow  men,  for  good 
characters  ;  and  yet,  in  fact,  be  in  the  gall  of  bit- 
ternefs  and  bonds  of  iniquity.  We  may  keep 
the  whole  law,  and  yet,  offending  in  one  point, 
may  be  guilty  of  all.  Allowing  ourfelves  to  live, 
habitually,  in  a  fingle  known  fin,  we  may  give 
explicit  evidence,  that  our  hearts  are  wholly  re- 
moved from  fubjection  to  the  divine  will ;  that 
we  are  actuated  by  no  other  fpirit  than  an  obfti- 
nate  averfion  to  the  divine  fervice  ;  that  we  are 
guilty,  in  fact,  of  an  habitual  rejection  of  the 
claims,  and  falvation  of  the  gofpel ;  and  are,  con- 
fequently,  children  of  wrath.  From  what  has 
been  faid  it  is  evident,  that  uniefs  we  are  actuated 
by  a  fupreme  attachment  of  heart  to  God  and  his 
government,  we  do  not  in  truth,  let  us  be  fubject 
to  what  external  reflraints,  and   afliime  what  ap- 


3G-3 


pearances  we  may,  yield  any  proper  obedience  to 
a  fmgle  divine  law.  But  "  The  wrath  of  God  is 
revealed  from  heaven  againft  all  ungodiinefs,  and 
unrighteoufnefs  of  men,  who  hold  the  truth  in 
unrighteoufnefs.^  How  irrational  then,  to  reft 
our  hopes  for  eternity,  on  a  mere  vifible  morali- 
ty, or  on  partial  observances !  On  any  thing,  in- 
deed, fliort  of  a  holy  union  of  heart  to  God,  and 
a  confcientious  uniform  refpecl:  to  all  the  divine 
requirements  !  And  how  infinitely  pernicious  it 
mud  be,  to  flatter  men  with  aflurances  of  accep- 
tance with  God,  on  a  ground  fo  fallacious.  Ev- 
ery hope,  reared  on  fuch  a  bafis  muft  be  that  of 
the  hypocrite,  which  periflieth  when  God  taketh 
away  the  foul, 

5.  To  come  to  a  clofe,  be  pleafed,  my  dear  hear- 
ers, to  make  a  ferious  and  impartial  application  of 
the  truths  of  this  fubject  to  your  own  particular 
cafes.  You  obferve  that  experimental,  faving 
Teligion,  that  religion  which  only,  will  bear  the 
examination  of  the  lafl  great  day,  is  a  harmonic 
ous,  confident,  and  beautiful  whole.  It  does  not, 
indeed,  infifl,  on  abfolute  perfection,  or  exclude- 
all  finful  deficiencies.  But  it  has  its  feat  in  the 
heart,  has  there  a  predominant  influence,  and,  like 
a  potent  monarch,  exercifing  government  over 
every  diftrid  in  his  dominions,  extends  its  facred 
control  over  the  whole  man,  and  at  all  times* 
It  will  not  allow  him  to  live  in  the  commiffion  of 
any  fpecies  of  known  fin,  be  the  temptation  to  it 
ever  fo  ftrong.  Nothing  fhort  of  this  is  obedience 
to  the  gofpel.  Nothing  fhort  of  this  will  meet 
with  the  approbation  of  the  fupreme  Judge,  in  the 
day  of  final  account.  For  he  who,  allowedly,  of- 
fends in  one  point,  is  guilty  of  all.  He  adts  a  part, 
perfectly  inconfiftent  with  friendfhip  to  the  Re- 
deemer, and  exclufive  of  every  mite  of  obedience. 
He  is,  therefore,  convinced  of  the  law  as  a  tranf- 
greflbr.     If  you  fay,  this  is  making  the  path  to 


364 

■HI  ■ 

heaven  a  very  narrow  one  indeed  ;  and  are  ready 
to  cry, "  Who  then  can  be  faved  ?"  we  admit  the 
pertinency  of  the  fuggeftion ;  but  obferve,  that 
when  truth  fpeaks  at  all,  it  fpeaks  an  uncorrupted 
language.  It  is  mighty,  and  will  prevail.  And 
to  the  ftandard  of  truth  we  muft  all  be  reduced, 
or  perifh  forever.  To  bring  it  down  to  the  feel- 
ings and  humors  of  a  depraved  world,  would  be 
infamoufly  to  betray  it.  We  would  not  be,  there* 
fore,  "  as  many  which  corrupt  the  word  of  God, 
but  as  offincerity,  but  as  of  God,  in  the  fight  of 
God,  would  we  fpeak  in  Chrift."  The  confidera- 
tion  of  the  narrownefs  of  the  path,  fhould  operate 
as  a  mod  powerful  inducement  to  us  to  take  heed 
that  we  do  not  fwerve  from  it.  Suffer  me  to  aik, 
then,  is  this  impartial  all-controling  religion  the 
matter  of  your  experience  and  practice  ?  Do  you 
deny  all  ungodlinefs  and  every  worldly  luft  ?  Is  it 
a  point  of  conscientious  and  Scrupulous  endeavour 
to  die  to  all  fin  and  live  to  all  righteoufnefs  ?  Or 
do  you  not  rather,  many  of  you  at  leaft,  live  from 
day  to  day,  and  from  year  to  year,  in  the  delibe- 
rate, allowed  omiffion  of  fome  known  duty,  or 
commiiuon  of  Something  which  God  has  exprefsly 
forbidden  ?  Do  you  not  allow  yourfelres  to  live 
in  the  difrefpecl:  of  Chrifl^s  poor  members,  or  in 
prayerleffnefs,  focial  and  fecret,  or  in  the  wanton 
neglect  of  the  inftituted  worfhip  of  God,  and  the 
ordinances  of  the  gofpel,  or  in  the  breach  of  the 
fabbath,  or  in  falfhood  or  in  difhonefly,  or  intem- 
perance, or  uncleannefs,  or  perjury,  or  flander, 
or  breach  of  Chriftian  covenant,  or  in  general, 
known  impenitence  and  unbelief  ?  I  appeal  to 
your  confciences.  Let  truth  be  heard.  My 
brethren,  "  be  not  deceived.  God  is  not  mock- 
ed." "  If  we  fow  to  the  flefh  we  mail  of  the 
flefh  reap  corruption.  But  if  we  fow  to  the  fpirit, 
we  fhall  of  the  fpirit  reap  life  everlafting."     A* 


The  Nature  and  Importance  of  covenanting  with 

God, 


Illuftratcd  in  a  SERMON  by  PETER  STARR, 
A.  M.  Paftor  of  the  Church  in  Warren,  State 
ef  Connecticut, 


JEREMIAH  1.  5. 

Come  and  let  us  join  ourfehes  unto  the  Lord  in  a 
perpetual  covenant  that  (hall  not  be  forgotten, 

THE  words,  which  immediately  precede  the 
text,  contain  a  prophecy  of  the  return  of  the 
Jews  from  their  ftate  of  captivity  in  Babylon,  to 
their  own  land.— V.  4.  In  thofe  days  and  in  that 
time,  faith  the  Lord,  the  children  of  Ifrael  fhall 
come,  they  and  the  children  of  Judah  together,  going 
and  weeping  :  they/hall  go  and  feek  the  Lord  their 
God. — Theyjhall  go  and  afk  the  way  to  Zion,  with 
their  faces  thitherward,  faying,  come  and  let  us  join 
ourfehes  unto  the  Lord,  in  a  perpetual  covenant  that 
fhall  not  be  forgotten.  Thefe  words  are  doubtlefs 
the  language  of  the  pious  Jews,  on  their  return 
from  captivity  to  their  own  land. 


3«6 

Covenanting  with  God  had  been  long  in  ufe, 
in  the  Jewifh  church.  Never  was  a  time  more 
proper  for  this,  than  when  they  were  about  to  fet 
up  their  temple  worlhip,  and  attend  upon  the  infti- 
tuted  rites  of  their  religion.  It  was  now  their  de- 
vout and  ardent  wifh,  to  bind  themfelves  unto  the 
Lord  in  a  perpetual  covenant. 

God  hath  ftill  a  church  in  the  world  which 
will  be  continued  to  the  end  of  time.  He  is 
unchangeably  the  fame,  yefterday,  to  day  and 
forever.  Mankind  are  the  fame  they  always  were. 
They  (land  in  the  fame  relation  to  God,  as  their 
Creator,  Preferver  and  Redeemer. — Hence  they 
are  under  fpecial  obligations  to  come  and  join 
themfelves  to  the  Lord  in  a  perpetual  covenant. 

In  farther  attending  to  thefe  words,  it  is  pro- 
pofed, 

I.  To  confider  the  nature  of  this  covenant, 
into  which  we  are  invited  to  enter. 

II.  To  fhow  what  is  implied,  in  joining  our- 
felves  unto  the  Lord  in  this  covenant. 

III.  To  offer  arguments  and  motives,  for  per- 
fuading  all  to  join  themfelves  unto  the  Lord  in  a 
perpetual  covenant. 

I.  The  nature  of  this  covenant  is  to  be  confid- 
ered.  A  covenant  is  a  certain  compact  or  agrees 
ment,  between  two  or  more  parties,  wherein 
certain  conditions  are  propofed,  with  which  there 
is  a  mutual  compliance.  Thus  men  often  covenant 
one  with  another.  The  infinite  Jehovah  hath 
been  pleafed  to  treat  with  men,  in  a  covenant 
way  ;  in  which  he  promifeth  the  beftowment  of 
favors,  on  condition  of  certain  things  to  be  per- 
formed on  their  part.  The  two  covenants,  which 
God  hath  made  with  mankind,  are  diftinguifhed, 
by  the  covenant  of  works,  and  the  covenant  of 
grace.  That  which  our  firft  parents  were  under 
inparadife*  is  called  the  covenant  of  works  ;  the 


3&7 

0B.    ||  I       If 

tenor  of  which  was,  do  and  live.  — It  required 
perfect  obedience,  and  threatened  death,  in  cafe 
of  tranfgreffion. — As  the  teft  of  their  obedience, 
he  forbade  their  eating  of  a  certain  tree  which 
was  in  the  midft  of  the  garden.  For  in  the  day 
thou  eatefi  thereof,  thou  fhaltfurely  die  ;  implying 
that  they  mould  live  in  cafe  of  their  not  eating. — 
Accordingly  that  covenant  being  broken,  by  the 
firft  of  our  race,  every  favor  from  God  was  for- 
feited, while  they  and  their  fmful  pofterity  be- 
came expofed  to  the  threatened  curfe. 

But,  in  confequence  of  a  covenant,  between 
the  Father  and  the  Son,  (which  is  fometimes  call- 
ed the  covenant  of  redemption,')  it  hath  pleafed 
God  to  enter  into  another  covenant  with  man, 
called  the  covenant  of  grace.  In  confequence  of 
Chriil's  freely  undertaking,  and  actually  obeying 
the  law,  and  fuffering  its  penalty,  God  the  Father 
can  have  mercy  on  whom  he  will,  confiftently 
with  the  honorable  fupport  of  his  government, 
and  the  happinefs  of  his  moral  kingdom.  Re- 
pentance towards  God  and  faith  towards  our  Lord 
Jefus  Chrifi  accompanied  by  a  life  of  new  obedi- 
ence, are  the  conditions  of  the  gofpel  offer  of 
falvation,  to  guilty  men. — All  who  repent  and 
believe  in  Chrift,  are  entitled  to  new  covenant 
bieflings.  He  who  believeth  fhall  be  faved. — Re- 
pent that  your  fins  may  be  blotted  out. — Te  are  my 
friends  if  ye  do  whatfoever  1  command  you. 

II.  It  was  propofed  to  fhow  what  is  implied  in. 
joining  ourfelves  to  the  Lord  in  this  covenant. 

By  the  Lord,  in  this  place  we  may  underftand, 
God  the  Father,  or  Jefus  Chrift  the  Son,  who  is 
called  The  Lord  our  righteousness.  Chrift, 
as  mediator  and  redeemer,  is  exalted  to  be  God 
over  all.  He  rules  and  governs,  and  is  to  reign, 
till  he  hath  put  all  his  enemies  under  his  feet  and 
fully  accompliftied  the  work  of  redemption. — All 


368 

mankind  having  rebelled  againfl  God,  and  thtl3 
joined  with  Satan,  he  was  leading  them  captive  at 
his  will. — None  of  the  human  race  could  make 
an  atonement  for  fin. — No  one  could  redeem  his 
brother  or  give  to  God  a  ranfom  for  him.  Chrift 
undertook  to  redeem  an  innumerable  multitude 
of  mankind  unto  God,  by  his  own  blood. — He 
undertook  to  defeat  the  enemy  of  fouls,  who  was 
engaged  to  accomplifh  the  deftruction  of  the 
whole  human  race.-^-Chrift  undertook  to  fet  up  a 
kingdom,  in  this  world,  by  which  the  kingdom 
and  defigns  of  Satan  mould  be  fubverted.  Hav- 
ing made  fatisfa&ion  to  divine  juftice,  by  his  fuf- 
ferings  and  death,  and  having  perfectly  obeyed 
the  law,  he  hath  opened  a  new  way,  for  our  return 
to,  and  acceptance  with  God.  In  the  gofpel  he 
now  calls  and  invites  men  to  come  and  join  them* 
felves  to  him  ;  to  renounce  the  caufe  and  interefl 
of  Satan,  and  efpoufe  the  caufe  and  interefl:  of  Je* 
hovah  ;  to  forfake  the  camp  of  the  enemy,  and 
refort  to  the  flandard  of  the  prince  of  peace  ;  to 
enlift  under  his  banner,  and  take  him  for  the  cap* 
tain  of  their  falvation* 

Further,  Chrift  not  only  calls  and  invites 
finners,  to  come  and  join  themfeves  to  him,  but 
he  efleelually  inclines  and  perfuades  fome  to  ac* 
cept  the  invitation.  When  this  is  brought  to 
them  by  means  of  the  gofpel,  they  all  with  one  con- 
fent  begin  to  make  excitfes,  and  will  not  come,  un* 
lefs  drawn  by  the  Father.  Hence  thofe  who  tru* 
ly  come  and  join  themielves  to  Chrift,  in  this  cov- 
enant, are  made  willing  in  the  day  of  his  power. — 
They  experience  a  real  change  of  heart  \~*Are 
born  not  of  bloody  nor  of  the  will  ofthefiejh^  nor  of 
the  will  of  man,  but  of  God, 

Tin:  word  tranflated  join,  fignifies,  to  cleave 
or  adhere  to  ;  fo  that  to  join  ourfelves  to  th© 
Lord,  is  the  fame  as   to  be  fpiritually  united  to 


3^9 

Chrift,  fo  as  to  become  one  with  him.  The  fcrip- 
tures  reprefent  a  peculiar  onenefs  between  Chrift 
and  believers. — They  are  called  his  members.— 
For  we  are  members  of  bis  body,  of  his  Jlefh,  and  of 
his  bones.  This  union  to  Chrift,  according  to  the 
iconftitution  of  grace,  is  by  faith  in  him,  which  is 
a  chearful  and  hearty  acceptance  of  him,  in  all  his 
offices,  as  Prophet,  Prieft  and  King.  A  true  jufc 
tifying  faith  is  that  which  works  by  love. — It  is 
an  exercife  of  heart,  which  includes  love,fupreme 
love  to  God,  and  a  cordial  approbation  of  his 
law.  In  faith,  there  is  an  actual  choice  of  God  to 
be  our  God. — The  language  of  the  believer's 
heart  is,  "  The  Lord  fhall  be  my  God."  In 
faith,  Chrift  is  chofen  and  preferred  before  all 
others,  as  the  chief  among  ten  thoufands  and  the 
one  altogether  lovely.  The  fubjecl:  of  this  faith 
gives  himfelf  away  to  Chrift,  to  be  his  forever  ; 
cleaves  to,  and  trufts  in  him,  as  his  only  Saviour. 
• — He  hates  and  forfakes  fin,  and  renounces  all  de- 
pendence upon  his  own  righteoufnefs,  having 
nothing  of  his  own  in  which  to  glory,  he  glories 
in  the  crofs  of  Chrift,  and  counts  all  other  things  but 
drofs,  for  the  excellency  of  the  knowledge  of  Chrift 
ye/us,  his  'Lord  ;  that  he  may  be  found  in  him,  not 
having  his  own  righteoufnefs,  which  is  of  the  law, 
but  that  which  is  through  the  faith  of  Chrift^  the 
righteoufnefs  which  is  of  God  by  faith.  Upon  thus 
cleaving  to,  and  trufting  in  Chrift  the  believer 
becomes  one  with  him. — They  are  united  as  the 
branch  and  the  vine. — /  am  the  vine  ye  are  the 
branches. — Chrift  becomes  the  believer's  federal 
head  and  he  a  member  of  Chrift' s  myftical  body. 
The  head  and  members  of  the  natural  body  are  clofe- 
ly  joined  together  :  fo  are  Chrift  and  the  believer. 
The  relation  between  the  head  and  members  of 
the  natural  body  is  mutual.     Hence,  to  illuftrate 

Z  3 


37® 

the  relation  between  Chr!(l  and  believers,  faith 
the  Apoflle,  But  [peaking  the  truth  in  love  ;  may 
grow  into  him,  in  all  things,  who  is  the  head,  even 
Chriji  ;  from  whom  the  whole  body,  Jit ly  joined  to- 
gether, and  cempacled,  by  that  which  every  joint  J  up- 
plieth,  according  to  the  effeclual  working  in  the 
mcafure  of  every  part,  maketh  increafe  of  the  body, 
unto  the  edifying  of  itfelf  in  love.  To  be  joined  to 
the  Lord,  in  this  covenant,  is  to  be  one  with 
Chrifl  in  fentiment,  in  affection,  and  intereft. — 
It  is  to  believe  the  doctrines  and  perform  the  du- 
ties of  his  religion. — Why  call  ye  me  Lord,  Lord, 
and  do  not  the  things  which  I  fay  ?  If  a  man  leve 
me  he  will  keep  my-  words.  We  may  be  fure, 
therefore,that  he  who  is  thus  joined  unto  the  Lord, 
is  a  perfon  of  a  very  different  character,  from  what 
he  once  was,  and  from  what  all  are  (till,  whofe 
hearts  are  unreconciled  to  God.  He  really  loves  a 
crucified  Saviour,  and  the  humbling  terms  of  the 
gofpel. — He  is  pleafed  with  the  wonderful  cecon- 
omy  of  redemption,  and  choofes  to  be  dependent 
on  the  riches  of  free  and  fovereign  grace. — He  is 
pleafed  with  the  beauty  of  holinefs,  and  confe- 
crates  himfelf  to  the  fervice  of  Chrifl  in  a  life  of 
new  obedience. 

Once  more,  in  joining  ourfelves  to  the  Lord, 
in  this  covenant,  there  is  implied,  a  public  profef- 
fion  of  faith  in  Chrifl.  .This  implies  a  covenant 
union  with  his  vifible  church,  and  attendance  on 
the  public  inflitutions  of  the  gofpel.  By  profeff- 
ing  Chrifl  before  men,  and  covenanting  one  with 
another,  to  walk  in  his  ordinances,  we  are  to  man- 
ifeft  our  friendfhip  and  loyal  fubje&ion  to  the  king 
of  Zion. 

The  jewifh  nation,  who  were  formerly  chofen 
to  be  God's  covenant  people,  were  required  pub- 
licly to  avouch  the  Lord  Jehovah  to  be  their  God, 
or,  as  in  the  text.  To  join  themf elves  unto  the  Lord 


371 

infolemn  covenant*— Thou  haft  avouched  the  Lord, 
this  day,  to  ,  be  thy  God,  and  to  walk  in  his  ways, 
and  to  keep  his  ftatutes,  and  his  commandments,  and 
his  judgments,  and  to  hearken  to  his  voice.  And 
the  Lord  hath  avouched  thee,  this  day,  to  be  his  pe- 
culiar people,  as  he  hath  promifed  thee,  and  that 
thou  Jhouldefl  keep  all  his  commandments.  Again  : 
Ye  ft  and  this  day,  all  of  you,  before  the  Lord  your- 
God  ;  your  captains  of  your  tribes,  your  elders,  and 
your  officers,  with  all  the  men  of  Ifrael,  yGur  little 
ones,  your  wives,  and  the  ft  ranger,  who  is  in  the 
camp,  from  the  hewer  of  thy  >  wood,  unto  the  drawer 
ef  thy  water  :  That  thou  Jhouldeft  enter  into  cove- 
nant with  the  Lord  thy  God,. and  into  the  oath , 
which  the  Lord  thy  God  makeih  with  thee  this  day  : 
That  he  may  eftabH/h  thee,  io  day,  for  a  People  unto 
himfelf :  And  that  he  may  be  a  God  unto  ihee,  as  he 
hath  /aid,  and  as  he  hath  fworn  unto  thy  fathers , 
to  Abraham,  to  Ifaac  and  to  Jacob, 

The  ehurch  ofChrift  is  efTentially  the  fame 
now,  which  it  was  under  the  former  difpenfation. 
—The  gofpel  church  was  graffed  on  that,  which 
was  anciently  eftablifhed,  in  the  family  of  Abra- 
ham.— The  qualifications,  requifite  to  a  (landing 
in  either,  were  efTentially  the  fame. — Chrifl  de- 
clared exprefsiy,  Whofoever  /ball  deny  me  before 
men,  him  will  I  alfo  deny,  before  my  Father  which  is 
in  heaven.  Again,  Whofoever,  therefore  fhall  he 
afhamed  of  me,  and  of  my  words,  of  him  alfo 
fhall  the  Son  of  man  be  afhamed,  when  he  fhall 
come  in  the  glory  of  his  Father  with  the  holy  an- 
gels. 

Neglecting  to  confefs  Chrifl  before  men  is 
a  practical  denial  of  him.  We  are  required  to 
choofe  immediately,  whom  we  will  ferve,  and  in 
doing  this,  to  take  a  decided  part  in  the  caufe  of 
the  Redeemer  ;  while  we  fuffer  no  delay  in  rati- 
fying our  engagements,  to  be  his,  by  openly  pro- 


37* 

felling  our  faith  in  him  and  becoming  united  to 
his  vifible  church  and  kingdom. 

III.  It  was  propofed  to  offer  motives  and  argu- 
ments, for  perfuading  all  to  join  themfelves  unto 
the  Lord,  in  a  perpetual  covenant. 

i.  This  is  a  moll  reafonable  fervice.  Chrift 
is  infinitely  worthy  of  fupreme  love  and  confi- 
dence. PofTefled  of  all  divine  perfections,  he  is 
the  fum  of  blelfednefs  ;  an  all  fufficient  portion. — 
In  him  dwelleth  all  the  fulnefs  of  the  Godhead. 
He  is  our  creator,  preferver,  and  redeemer. — 
He  hath  diftinguifhed  us,  from  all  the  vifible  cre- 
ation ;  made  us  but  a  little  lower  than  the  angels* 
and  rendered  u$  capable  of  moral  virtue  and  the 
higheft  happinefs. — When  our  rebellion  had  ren- 
dered us  obnoxious  to  his  awful  difpleafure,  he 
provided  a  glorious  way  for  our  deliverance  from 
iin  and  punifhraent  by  the  facrifice  ofhimfelf — He 
now  promifeth  pardon  arid  falvation,  with  an  ex- 
ceeding and  eternal  weight  of  glory  ;  on  terms, 
which  are  dictated,  by  infinice  wifdom  and  mercy. 
—On  our  compliance  with  thefe  he  is  ready  to 
grant  us  a  covenant  title,  to  all  the  bleffings  of 
his  kingdom;  to  make  us  joint  heirs  with  himfelf  to 
an  incorruptible,  undented  and  unfading  inheri- 
tance.— Our  fouls  could  not  be  redeemed  with 
corruptible  things,  as  fiver  and  gold,  or  with  thou- 
fands  of  rams,  and  ten  thoufands  of  rivers  of  oil. — r 
The  precious  blood  of  Chrift  was  the  only  ade- 
quate ranfom.  Hence  how  highly  reafonable,  that 
we  relinquifh  the  controverfy  with  our  nghtful 
fovereign,  and  accept  his  pardoning  and  faving 
mercy  \  that  we  prefent  our  fouls  and  bodies  a 
living  facrifice  unto  him  ;  and  that  wc  always 
feek  nrlt  his  kingdom  and  glory. 

2.  All  this  is  required  of  us  without  delay. — 
This  is  implied,  in  the  divine  command  which  is 
no  lefs  binding  on  us,  than  on  the  people  of  Ifrael, 


373 

■»— *^ 

to  whom  it  was  firft  given,  choofe  you  this  day  whom 
ye  ivillferve.  •  It  was  not  intended  in  this  to  re- 
linquish the  divine  claims,  and  give  liberty  for 
choofing  any  other,  than  the  fervice  of  Jehovah. — 
The  cafe  is  not  here,  as  in  the  choice  of  civil  ru- 
lers, where  me  may  choofe,  whom  we  think  fit  to 
rule  over  us. — Jefus,  the  King  of  Glory,  has  an 
underived  and  unalienable  right,  to  challenge  our 
entire  obedience  ,  and  to  reign  over  us  forever.— 
For  him  to  relinquifh  his  claims,  would  be  to  de- 
ny himfelf,  and  to  give  up  his  right  to  the  throne 
of  his  kingdom.-— He  fays  with  infinite  right  and 
authority,  My  So.u  give  me  thine  heart.  Refufing 
to  do  this,  is  incurring  the  guilt  of  that  ftub- 
bornnefs  and  rebc  :llion,  which  are  as  the  fin  of 
*  witchcraft. 

3.  Those,  ther  efore,  who  refufe  to  covenant 
with  Chrift,  are  jv  iftly  confidered  as  in  league  with 
his  enemies. — The  point  in  queftion  is  fuch,  as  ad- 
mits of  no  neutrality. — Where  obedience  is  refu- 
fed,  rebellion  is  th  5  only  alternative. — If  this  be 
doubted,  let  the  qi  leftion  be  decided  by  an  appeal 
to  divine  teftimon.y. — Chrift  faith,  He  that  is 
net  with  me  is  agah  \ft  me,  and  he  that  gathereth  not 
with  mefcattereth  a  'broad.  This  is  intended  to  fix 
the  impoffibility  of  men's  remaining  neuters,  fo  as 
to  be  accounted  <  2>n  neither  fide. — No  man  can 
ferve  two  majiers  ;  for  either  he  will  hate  the  one^ 
and  love  the  other ^  0  r  elfe  he  will  hold  to  the  one,  and 
defpife  the  other. — JTe  cannot jerve  God  and  mam- 
mon. 

4.  It  is  worthy  of  ferious  confideration,  that 
fuch,  as  refufe  to  comply  with  the  conditions  of 
this  covenant,  and  thus  become  interefted  in  its 
bleffings,  mud  ine  vitably  perifh.  As  the  divine 
law  is  perfect,  the  guilty  mud  remain  obnoxious 
to  its  penalty,  and  finally  fuffer  the  fearful  exe- 
cution of  it,  unlefs.   they  heartily  approve   of  the 


374 

divine  fcheme  of  favmg  mercy.  This  is  the  refult 
of  infinite  wifdom  and  goodnefs.  Hence  it  muft 
be  infinitely  wife  and  good.  It  provides  for  the 
honorable  fupport  of  the  divine  government,  con- 
fiftently  with  the  glorious  difplay  of  mercy  in  the 
falvation  of  guilty  men. — In  this  view,  it  is  wor- 
thy of  all  acceptation. — It  is  not  pofhble  that  men 
fhouid  rejeft  it,  but  from  a  vile  difpofition  of 
heart.  On  the  other  hand,  if  poflefled  of  right 
tempers,  it  is  equally  impoflible  that  they  fhouid 
fail  to  view  it  with  the  highefl  approbation  and 
delight.  It  is  reafonable,  therefore,  that  fuch  as 
refufe  a  compliance  with  the  conditions  of  this 
gracious  covenant,  fhouid  have  judgment  without 
mercy.  In  this  cafe,  for  God  to  fuffer  them  to 
efcape  with  impunity,  would  be  inconfiftent  with 
his  abfolute  righteoufnefs.  Hence  he  hath  clearly 
taught  us,  on  what  to  depend  ;  that  fuch  as  will 
not  have  Chriji  to  reign  over  them,  fh  all  be  brought 
and  Jlain  before  him*  Accordingly  they  will  be 
treated,  as  incorrigible  enemies  in  the  day  of  his 
glorious  appearing.  We  are  allured  that  when 
he  Jhall  be  revealed  from  heaven,  with  his  mighty 
angels ■,  in  flaming  fire,  he  will  take  vengeance  on  thofe, 
who  obey  not  the  gofpel,  who  fj all  be  punifhed  with 
everlafling  deftruclion  from  the  prefence  of  the  Lord, 
and  from  the  glory  of  his  power. 

5.  It  is  worthy  of  notice,  that  the  covenant  re- 
lation between  Chrift  and  believers  fhali  never  be 
diffolved. — It  is  called  in  the  text  3.  perpetual  cove- 
nant which  Jhall  not  be  forgotten.-*- -Hence  it  is  cal- 
led an  everlafling  covenant*  Incline  your  ear  and 
come  unto  me,  hear  and  your  fouls  JJj  all  live,  and  I 
will  make  an  everlafling  covenant  with  you  even  the 
fure  mercies  of  David.  Very  different  from  this 
was  the  firft  covenant  made  with  man.  Under 
that,  ufually  called,  the  covenant  of  works,  one 
%Ql  of  difobedience  cut  off  the  trangreffor,  from 


375 

the  favor  of  God,  and  fubjected  him  to  death.— 
But  in  this  gracious  covenant,  provifion  is  made, 
that  believers,  though  not  without  fin,  may  be 
treated  as  if  perfectly  righteous.  Chriji  is  the 
endofthelaw,forrighteoufnefs  to  every  one  who 
believeth. — Hence  fuch  are  not  rejected,  though 
in  many  things  they  all  offend.  There  is  not  a  jujl 
man  who  liveth  and  finneth  not.  Still  though  the 
righteous  fall,  they  Jhall  not  be  utterly  c aft  down  ; 
for  the  Lord  upholdeth  them  with  bis  hand*  Chriffc 
tells  us,  that  his  fheep  hear  his  voice  and  follow 
him  ;  that  he  will  give  unto  them  eternal  life  ;  that 
theyfhall  never  perifh,  nor  any  be  able  to  pluck  them 
out  of  his  hand.  Hence  he  is  faid  to  be  the  media- 
tor of  a  better  covenant.  But  new  hath  he  obtained 
a  more  excellent  miniftry,  by  how  much  alfo  he  is  the 
mediator  of  a  better  covenant  which  was  eftablijhed 
upon  better  promifes.  For  if  thatfirft  covenant  had 
been  fault  lefs,  then  fhould  no  place  have  been  fought  for 
thefecond. —  For  finding  fault  with  them,  he  faith , 
behold  the  days  come  (faith  the  Lord)  when  I  will 
make  a  new  covenant  with  the  houfe  of  Ifrael,  and 
with  the  houfe  offudah  :  Not  according  to  the  cov* 
enant  which  I  made  with  their  fathers,  in  the  day, 
when  I  took,  them  by  the  hand  to  lead  them  out  of  the 
land  of  Egypt  ;  becaufe  they  continued  not  in  my  cov* 
enant,  and  I  regarded  them  not,  faith  the  Lord. — 
For  this  is  the  cover,  ant,  that  I  will  make  with  the 
houfe  ofjfrael  after  thofe  days,  faith  the  Lord,  I  will 
put  my  laws  in  their  minds,  and  write  them  in  their 
hearts  ;  and  1  will  be  to  them  a  God,  and  they  Jhall 
be  to  me  a  people. —For  I  will  be  merciful  to  their  un- 
righteoufnefs,  and  their  fins  and  their  iniquities  wilt 
I  remember  no  more. 

Covenants  among  men  are  frequently  brok- 
en.— They  are  precarious  and  uncertain,  and  will, 
iboner  or  later,  be  difTolved  ;  but  this  between 
Chrift  and  believers,  will  never  ceafe, — And  I  will 


376 

■make  an  ever  lading  covenant  with  t  hem,  that  I  will 
not  turn  away  from  them,  to  do  their  i  good  ;  but  I  will 
■put  my  fear  in  their  hearts  ;  and,  they  fh  all  not  de- 
part from  me. — For  the  mountains  flail  depart,  and 
the  hills  be  removed,  but  my  kiwinefsfljall  not  depart 
from  thee,  neither  flail  the  covenant  of  my  peace  be 
removed,  faith  the  Lord  who  hath  mercy  on  thee, — 
This  covenant  therefore  'is  perpetual,  and  will 
never  be  forgotten. — The  amen,  the  faithful, 
and  true  witness  hiuth  fecured  the  promifed 
bleffings  to  his  people,  by  two  immutable  things,  in 
which  it  is  impojflble  fc,r  him  to  lie.  Hence  when 
he  mail  come  in  his  glory,  he  will  receive  them 
to  himfelf,  and  to  tfae  enjoyment  of  the  kingdom, 
prepared  for  themfr  om  the  foundation  of  the  world. 

In  view  of  the  foregoing  obfervations,  the  fol- 
lowing things  ma.y  be  remarked. 

i.  The  prefont  religious  (late  of  mankind  is 
matter  of  great  lamentation.  It  is  obvioufly 
fuch,  when  oi\r  views  are  extended  only  to  thofe 
who  enjoy  the  gcfpel. 

There  pvobably  are  grounds  to  hope  that  fome 
are  really  in  covenant  with  Chrift,  who  are  not 
members  of  his  vifible  church.  The  number  of 
thefe,  however,  muft  be  fmall.  Indeed,  the 
number  of  thofe,  who  have  vifibly  joined  them- 
felves  unto  the  Lord,  is  comparatively  fmall.— 
But  here  and  there  one  of  thofe,  who  hear  the 
glad  tidings  of  falvation  through  a  crucified  Sav- 
iour, have  feen  fit  to  confefs  him  before  men.  If  all 
thefe  were  true  difciples,  it  would  be  far  better 
than  our  well  grounded  fears  ;  yea  better  than 
charity  itfeif  can  hope.  It  is  obvious,  that  num- 
bers have  named  the  name  of  Jefus,  who  ought 
to  regard  thofe  words  of  his,  as  fpoken  to  them, 
Why  call  ye  me  Lord,  Lord,  and  do  not  the  things 
which  1  fay  f  Their  conduct  bears  teftimony 
which    nothing  can  gainfay,  that  they  have  not 


m 

the  fpirit  of  Chrift,  and  are  hone  of  his.  On 
comparing  their  lives  with  the  laws  of  Chrift,  and 
with  their  folemn  engagements  to  depart  from 
iniquity \  it  is  no  breach  of  charity,  to  fix  on  them 
the  charge  which  was  brought  againft  the  faith- 
lefs  Jews. — -Nevertbelefs,  they  did  flatter  him  with 
their  mouthy  and  they  lied  unto  him  with  their  tongue^ 
for  their  heart  was  not  right  with  him  \  neither 
were  thcyfiedfaft  in  his  covenant.  Such  are  hypo- 
critical mockers,  having  a  form  cfgodlinefs,  but  deny- 
ing the  power.  By  their  means,  Chrift  is  wound- 
ed in  the  houfe  of  his  friends. — A  reptoach  is 
brought  on  the  Chriftian  name,  while  its  enemies 
are  emboldened  to  blaspheme.  This  is  a  lamen- 
tation and  muft  be  for  a  lamentation.  Fearfui- 
nefs  will  one  day  furprife  the  hypocrites.  When 
Chrift  fnall  come  to  judge  the  world  in  righ- 
teoufnefs,  he  will  fay  to  them,  depart  from  me, 
ye  workers  of  iniquity. 

Beside  ;  of  the  multitudes,  who  do  not  con- 
fers Chrift  before  men,  how  many  have  made  a 
covenant  with  death,  and  agreement  with  hell  ! 
Numbers,  abhorring  the  reftraints  of  real  Chrif- 
tianity,  and  recoiling  from  the  fearful  profpeel: 
of  thofe  evils,  which  await  the  impenitent,  have 
fealed  their  ftupid  preference  of  darknefs  to  light, 
by  becoming  the  blind  difciples  of  downright  in- 
fidelity. Others  are  halting  between  two  opin- 
ions \  unwilling  to  decide,  in  favor  of  Chriftian- 
ity,  and  yet  afraid  of  the  awful  confequences  of 
rejecting  it.  Multitudes,  who  are  not  exactly  in 
either  of  thefe  predicaments,  but  are  perfuaded 
that  the  gofpel  is  divine,  and  muft  be  obeyed,  as 
the  only  condition  of  eternal  life,  are  f till  mani- 
feftly  enemies  to  the  crofs  of  Chrifi.  By  their  con- 
tempt of  him,  and  his  falvation,  together  with  nu- 
merous violations  of  his  commandments  they  are 

Aaa 


378 

fitting  to  be  veffels  of  wraths  and  bringing  on 
themfelves  a  fwift  deftruclion. 

2.  Those  muft  be  inexcufably  criminal,  who 
will  not  enter  into  covenant  with  Jefus  Chrift. 
Where  there  are  contending  parties  and  interefts, 
among  men,  it  may  fometimes  be  doubtful, 
whofe  is  the  righteous  caufe.  In  this  cafe,  it  is 
ac~ting  confidently,  to  take  a  decided  part  with 
neither.  But  it  is  far  otherwife,  in  the  cafe 
before  us.  When  we  confider  either  the  charac- 
ter of  Chrift,  or  the  bleffings  offered,  in  his  gra- 
cious covenant  ;  there  can  be  no  reafonable 
doubt,  either  in  point  of  duty  or  expediency.— 
Chrift  is  infinitely  worthy  of  all  that  love  and 
confidence,  which  are  implied  in  covenanting 
with  him.  His  demands  are  .  moft  reafonable  : 
his  promifes  are  precious  and  unfailing,  and  his 
rewards  exceedingly  great.  To  hefitate  or  be 
indifferent  in  the  matter,  muft  involve  the  ex- 
treme of  impiety,  bafenefs,  and  ingratitude.  It 
can  be  no  other  than  the  fruit  of  a  heart,  which 
is  full  of  vice  and  even  of  madnefs. 

Indeed,  there  is,  in  ordinary  cafes,  no  reafon 
which  will  ferve  as  an  excufe,  for  neglecting  to 
covenant  with  Chrift  before  men,  and  becoming 
fubjecls  of  his  vifible  kingdom.  It  is  true,  this 
being  a  duty,  which  becomes  fuch,  by  divine  in- 
flitution,  and  always,  when  rightly  performed, 
implying  a  previous  union  of  heart  to  Chrift, 
is  not  fo  immediately  binding  on  others,  as  on 
thofe,  who  are  already  prepared  to  acl  confidently, 
in  avouching  Jefus  to  be  their  Prince  and  Saviour. 
— -Still,  others  are  far  from  being  blamelefs,  in 
this  matter.  Is  it  plead,  in  excufe,  by  thefe, 
that  they  are  not  Chriflians,  at  heart,  and  there- 
fore, that  making  profeflion  offriendfhip  to  Chrift, 
would  be  fetting  their  hand  and  feal  to  a  falfe- 
hood  ?  Let  fuch  confider  the  following  anfwer. — 


379 

Is  it  fo,  that  you  are  not  the  difciples  of  Jefus  ? 
Then  you  are  his  enemies.  Therefore,  your  not 
being  his  difciples  is  your  greateft  crime  ;  that  for 
which  you  are  condemned  already,  and  liable  to 
perifh.  But  will  your  greateft  crime,  ferve  as  an 
excufe  for  that,  which  would,  otherwife,  be  an 
obvious  tluty  ?  In  other  words  will  one  fin  ferve 
as  a  cloak  for  another  ?  But  to  place  the  matter 
in  a  ftill  more  ferious  as  well  as  convincing 
point  of  view;  fuppofe  death  finds  you  in  your 
prefent  fituation  ;  and  when  Chrift,  according  to 
his  threatening  to  thofe  who  have  denied  him 
before  men,  is  about  denying  you  before  his  Fa- 
ther and  the  holy  angels  : — fuppofe  in  this  fitua- 
tion you  offer  your  prefent  excufe,  and  tell  the 
King  of  glory,  plainly,  that  the  reafon,-  why  you 
did  not  confefs  him  before  men,  was,  that  you 
were  not  his  difciples.  at  heart  ;  would  he,  for 
this  faying,  excufe  and  own,  inftead  of  denying 
you  ?  Would  he  not  rather  fay,  and  that  with 
awful  propriety,  Out  of  your  own  mouths  /hall  ye  be 
condemned^  ye  wicked  fervants  ?  But  to  tell  you  the 
truth  ;  it  is  your  firft  and  indifpenfible  duty,  to 
be  reconciled  to  God,  through  Jefus  Chrift ;  thus 
embracing  the  terms  of  his  gracious  covenant,  and 
with  all  convenient  hafte,  to  feal  your  engage- 
ments to  be  the  Lord's,  by  publicly  avouching 
him  to  be  your  Prince  and  Saviour,  and  attending 
on  all  the  inftitutions  of  his  holy  religion. 

3.  Let  each  one  be  exhorted  and  perfuaded 
to  join  himfelf  to  the  Lord  in  this  covenant. — 
Thequeftion  can  be  anfwered, immediately,  wheth- 
er you  are  vifibly  in  covenant  with  Chrift  and  his 
people  ? — The  ferious  enquiry,  therefore,  is, 
whether  the  matter  in  queftion  have  ever  been  fet- 
tled, between  Chrift  and  your  foul  ?  If  not,  your 
duty  has  already  been  told  you — your  immediate 
compliance  is  indifpenfibly  and  infinitely  impor- 


38o 

■  ■ 

taut.  The  lead  delay  may  be  attended  with  the 
molt  ferious  and  dreadful  confequences.  You 
have  now  an  opportunity  to  unite  with  Chrifl,  and 
be  on  the  Lord's  fide  :  but  foon  the  opportunity 
will  be  pafi,  and  the  prefent  offers  of  mercy  will 
ceafe.  None  can  tell  how  foon,  or  fuddenly,  your 
accounts,  as  they  (land  with  God,  may  be  clofed 
and  fealed  up  to  the  judgment  of  the  great  day. 
It  is  obvious,  therefore,  that  you  have  no  time  to 
lofe,  or  to  wafte,  in  delaying,  while  things  of  vafl 
and  eternal  weight  are  trifled  with. 

But,  fuppofe  you  have  hope  of  being  already 
•united  to  Chrift,  in  the  covenant  of  mercy,  but 
have  neglected  a  vifible  union  with  his  church  and 
people.  If  in  this  cafe,  you  can  give  proper  evi- 
dence of  your  hope,  and  circumftances  permit, 
it  is  highly  important  that  you  confefs  Chrifl  be- 
fore men,  and  let  it  be  underflood  on  whofe  fide 
you  are  to  be  reckoned.  The  Saviour's  com- 
mand is,  Let  your  light  fo  fhine  before  men,  that 
ihey  may  fee  your  good  works  and  glorify  your  Fa- 
ther which  is  in  heaven.  The  light  here  inten- 
ded, is  the  religion  of  Chrifl — Letting  it  mine, 
in  the  manner  required,  is  exemplifying  it  before 
the  world. — The  argument  by  Chrifl  is,  that  a 
candle  is  not  lighted  to  be  put  tinder  a  buft>el,  but  on 
a  candle/lick,  that  it  may  give  light  to  -all  who  are 
in  the houfe.  Hath  God  illuminated  you,  by  his 
grace,  that  your  light  might  remain  in  obfeurity  ? 
Hath  he  qualified  you  for  acting  confidently,  in 
taking  his  covenant  into  your  lips,  and  for  exem- 
plifying the  peculiar  religion  of  Jefus,  with  a  de- 
sign, that  you  fhould  implicitly  deny  what  he  hath 
wrought — that  you  mould  keep  your  light  hid- 
den— or  in  circumftances,  where  it  can  fhine  to 
comparatively  no  good,  or  even  to  a  bad  pur- 
pole  ?  Thofe  who  are  unfriendly  to  Chrifl,  and 
the  reputation  of  his  religion,  will   not   fail  to 


38r 


count  thofe  on  their  fide,  who  are  not  the  open 
and  avowed  difciples  of  Emmanuel.  Especially 
will  they  do  this,  if  the  perfons  in  queflion  are  of 
fuch  characters  as  would  do  honor  to  the  Chrif- 
tian  name.  Bv  thefe  means  the  enemies  of  Chrin; 
are  fuinifhed  with  a  Jecming  proof  of  what  they 
wifh  to  have  true,  that  the  goodnefs  of  men's  char- 
acters does  not  depend  on  their  being  Chriftians. 
Hnce  the  weight  of  your  example,  fo  far  as  a- 
greeable  to  the  rules  of  Chriflianlty.  is  placed  in 
the  oppofite  fcale,  and  ufed  as  an  argument  a- 
gainft  it. 

Beside  ;  there  is  another  way  in  which  your 
example,  if  otherwife  agreeable  to  the  rules  of 
the  gofpel,  is  like  to  have  an  unfavorable  influ- 
ence, while  you  neghct  to  take  a  vifible  (landing 
in  the  covenant  and  church  of  Chrifi.  There 
probacy  are  others,  in  like  circumflances  with 
you,  who  may  confidently  hope  that  they  are 
Chriftians,  but  are  hefitating,  as  to  the  expediency 
of  openly  profefTing  their  faith  in  the  Redeemer. 
It  being  natural  for  the  real  difciples  of  Jefus, 
to  fcruple  their  own  fincerity,  the  hearts  of  fuch 
are  difcouraged  from  coming  forward,  to  own 
their  Saviour  before  the  world,  through  the  influ- 
ence of  your  example.  Thus  to  do,  inftead  of 
being  laid  in  the  balance,  in  favor  of  the  religion 
and  caufe  of  Chrifi,  is  fondly  placed  with  yours 
in  the  oppofite  fcale.  Hence,  the  great  and  evi- 
dent importance  of  your  taking  the  earlieii  oppor- 
tunity for  joining  yourfelf  unto  the  Lord  in  a  vifi- 
ble covenant  with  him  and  his  people. 

Again  ;  fuppofe  you  are  a  parent,  or  head  of  a 
family.  There  is  no  profpeel  of  your  being  faithful, 
in  this  important  relation,  unlefs  you  be  a  real, 
and  a  vifible  difciple  of  Chrifi.  Your  fidelity, 
however,  in  this  relation,  is  of  the  higheft  mo- 
ment.    If  neglected  by  you,  it  is  not  to  be  ex- 


■_ 


382 

pe&ed  that  your  dear  offspring,  or  others  com* 
mitted  to  your  care,  will  be  trained  up  in  the  way 
they  fhould  go.  But  there  is  no  room  to  hope, 
that  you  will  be  in  any  meafure  faithful  in  this 
matter,  unlefs  faithful  to  God  and  your  own  foul. 
You  will  not  be  apt  to  teach  others,  however  dear 
to  you,  the  way,  in  which  you  flill  refufe  to  walk. 
Hence,  to  the  negleft  of  all  proper  inftru&ion, 
you  will  join  the  prevalent  influence  of  your  own 
example,  for  leading  them  in  the  way  to  deftruc- 
tion.  How  mocking  the  thought  ?  Alas !  can 
you  Hill  incur  the  guilt  of  fuch  inhuman  wicked- 
nefs  ?  Do  you  not,  by  this  time,  feel  the  convic- 
tion, irrefiftibly  fattened  upon  your  confcience, 
that  there  is  no  other  poflible  way,  of  acting  con- 
fidently, in  this  matter,  but  to  join  yourfelf,  im- 
mediately, unto  the  Lord,  by  taking  hold  of  his 
covenant ;  by  witnefling  a  good  confeflion  of 
Chrift  before  men,  and  thus  uniting  the  weight 
of  your  example,  with  the  befl  parental  inflrudt- 
ions,  that  you  may,  not  only  glorify  God  and  the 
Redeemer,  and  be  ready  for  his  coming  and  king- 
dom ;  but  be  the  happy  inftruments  of  falvation 
to  the  dear  members  of  your  own  family.  Even 
to  hefitate^  in  this  matter,  is  to  betray  an  heart 
full  of  ingratitude,  impiety  and  unbeliefs  which  de- 
farts  from  the  living  God.  Hereby  you  announce 
your  unworthinefs  of  eternal  life,  and  your  emi- 
nent danger  of  remedilefs  ruin.  To  day,  there- 
fore, if  ye  will  hear  his  voice,  harden  not  your 
hearts. 

In  a  word,  let  all  accept  the  word  of  exhorta- 
tion, and  be  periuaded  to  come  and  join  them- 
felves  unto  the  Lord. — Incline  your  ear  and  come 
unto  him  ;  hear  and  your  fouls  Jlmll  live  ;  and  he 
will  make  with  you  an  ever  la/ling  covenant,  which 
Jhall  never  be  forgotten. 


Cjlamitt  coming  on  the  Wicked. 


A  SERMON,  by  AMMI  R.  ROBBINS,  A.  M. 

Paftor  of  the  Church  in  Norfolk,  State  of  Con* 
neclicut* 


DEUTERONOMY    XXXII.    35. 

For  the  day  of  their  calamity  is  at  hand,  and  the 
things  that  Jh all  come  upon  them  make  hafte. 

NOTHING  appears  to  be  more  unpopular 
and  difagreeable  to  many  among  us,  at  the 
prefect  day,  than  the  fcripture  doctrine  of future 
puni/hments.  The  very  mention  of  the  word 
Hell,  or  Damnation,  is  efleemed  exceedingly  un- 
polite,  and  the  Preacher  is  either  defpifed  as  un- 
worthy of  notice,  or  efleemed  as  morofe  and 
malevolent  towards  mankind.  While  on  the 
other  hand,  the  man,  who  calls  himfelf  a  Chrif- 
tian-teacher,  and  in  his  difcourfes,  keeps  thefe 
harfh  expreflions  and  difagreeable  ideas  out  of 
fight,  and  fmoothly  dwells  on  the  great  falvation, 
purchafed  for  fallen  finners  of  mankind,  and 
reprefents  it  as  eafily  attainable ;  and  probable, 
if  not  certain,  that  all  will  finally  befaved;  is,  by 
many,  carefied  as  an  ingenious,  charming  fpeaker. 


if 


334 

■■  — 

Nothing  is  more  obvious  than  that  mankind 
love  to  be  flattered — to  have  fmooth  things 
prophefied  to  them  ;  they  choofeto  be  entertained 
with  fubjefts  that  will  not  difturb  their  con- 
fciences  nor  alarm  their  fears  about  futurity. 
Men  love  to  have  their  teachers  cry  "  Peace  and 
fafety,"  although  "  Sudden  deftru&ion  is  com- 
ing." But  after  all,  it  is  certain,  that  "  Wide 
is  the  gate  and  broad  the  way  which  leader h  to 
deftruction,  and  many  there  be,  which  go  in 
thereat."  And  notwithstanding  all  the  felf-flat- 
tery,  and  vain  delufions  of  many  bold  and  carelefs 
fmners,  they  will  find,  that  they  cannot  efcape 
the  juft  judgment  of  God — that  the  awful  threat- 
enings  recorded  in  his  word  are  true,  and  that, 
what  he  hath  fpoken  he  will  furely  perform. 

The  defign  of  the  following  difcourfe,  from 
thefe  words,  is,  humbly  to  attempt  to  ftrike  the 
minds  of/ome,  with  conviction  of  their  fin  and 
danger,  and  excite  in  them  a  folicitude  to  ef- 
cape, while  there  is  yet  opportunity,  thofe  dread- 
ful calamities,  which  we  are  allured,  from  God's 
declarations,  are  certainly  coming  on  the  enemies 
of  God — the  impenitent  and  ungodly. 

In  this  mod  remarkable  fong  of  Mofes,  is  ex- 
hibited the  character  of  the  God  of  Ifrael,  as  per- 
fect and  glorious,  ver.  4.  "  He  is  the  Rock,  his 
work  is  perfect,  for  all  his  ways  are  judgment,  a 
God  of  truth,  and  without  iniquity,  juft  and 
right  is  He."  So  alfo  is  exhibited  the  character 
of  his  people  Ifrael,  in  contradiftin&ion  to  this  : 
ver.  5,  6.  "  They  have  corrupted  themfelves,  their 
i'pot  is  not  the  fpot  of  his  children ;  they  are  a 
per  ver  fe  and  crooked  generation.  Do  ye  thus 
requite  the  Lord,  O  foolifh  people  and  unwife  ?' 
Moles  then  proceeds  to  remind  them  of  the  great 
goodnefs  of  Jehovah   towards  them,  his   tender 

rc  for  them  and  diftinguifhing  mercies  confer- 


red  on  them.  ver.  ioth  cc  He  found  him  (Ifrael) 
in  a  defart  land  &c."  to  ver.  15th  which  you  are 
defired  to  read.  He  then  from  ver.  15,  defcribes 
their  horrid  ingratitude,  and  daring  impiety, — 1 
And  then,  in  God's  name,  declares,  "  To  me  be- 
longeth  vengeance  and  recompence ;  their  foot 
fhall  Aide  in  due  time/'  and  then  ufhers  in  the 
awful  words  of  the  text.  "  For  the  day  of  their 
calamity  is  at  hand,  and  the  things  that  (hall 
come  upon  them  make  hade." 

May  I  now  be  indulged  with  your  feriousand 
candid  attention  to  a  plain  and  practical  difcourfe 
from  thefe  words,  in  the  method  following,  viz. 

I.  Let  us  confider  the  character  of  thofe,  on 
whom,  great  calamity  is  coming. 

II.  In  what  this  calamity  confifts.     And> 

III.  Thai  thefe  things  make  bajic* 

I.  We  are  to  attend  to  the  character  of  thofe3 
on  whom  great  calamity  is  coming. 

1.  The  open  infidel.  Thefe  who  affect  to  de- 
fpife  all  revealed  religion.  There  are  many,  and 
it  is  to  be  feared  the  number  is  increafing,  who 
Openly  reject  chriftianity — who  deny  that  there  is 
any  written  revelation  from  God  to  mankind.  It 
does,  indeed,  appear  fomewhat  itrange  and  won- 
derful, that  men,  in  this  enlightened  age  and 
country,  mould  reject  the  only  fure  guide  they 
have  to  happinefs — That  they  mould  extinguifh 
the  torch,  in  the  midlt  of  a  wildernefs,  and  be 
left  in  the  darknefs  of  mere  conjecture,  to  fearch 
now  here,  and  now  there,  for  the  road.  It  ap- 
pears truly  unaccountable,  that  perfons  of  fenfe 
and  information,  mould  be  willing  to  be  ignorant 
of  what  is  the  Caufe^  the  Order  and  the  End  of 
this  world — who  is  its  Author  and  what  is  to 
be  the  conclufion  of  it — To  be  left  in  the  field 
of  wild   conjecture  about   a  future    ftate — the 

Bbb 


i$6 

/ 

way  in  which  a  fmner  may  become  recon- 
ciled to  his  Maker,  and  come  to  the  enjoy- 
ment of  God.  Yet  thus  it  is  with  many. — 
They  renounce  and  defpife  the  only  fure  guide, 
and  are  left  in  darknefs,  notwithstanding  all  their 
boailed  reafon  and  philofophy.  All  of  this  defcrip- 
tion,  of  whatever  rank  or  clafs  in  life,  are  fuch  on 
whom  great  calamity  is  coming.  For,  "  There  is 
none  other  name  under  heaven  given  among  men, 
by  which  we  can  be  faved,  but  the  name  of 
Chrift." 

2.  The  more  fecret  unbeliever  ;  or  fuch,  who, 
from  motives  of  honor  or  profit,  would  not  be  ef- 
teemed  enemies  to  the  Chriflian  religion  ;  yet  in 
thrir  hearts  and  practice,  defpife  and  difregard  it ; 
are  thee,  on  whom,  great  calamity  is  coming. 
It  is  hardly  become  popular,  in  this  part  of  the 
country,  as  yet,  for  men  openly  to  renounce  Chrif- 
tianity.  There  are  thofe,  who  in  their  hearts  de- 
fpife and  reject  it  ;  who  yet  would  not  be  thought 
to  be  men  of  fuch  a  character  ;  left  it  mould  hurt 
their  credit  and  embarrafs  their  profpects  of  pro- 
motion and  applaufe  among  men.  We  may, 
therefore,  hear  them  fpeak  freely  of  the  utility  and 
advantage  of  the  chriftian  religion,  and  the  im- 
portance of  integrity  and  virtuous  conduct  among 
mankind  :  But,  as  they  fet  light  by  the  duties  of 
piety,  and  appear,  habitually,  to  neglect  God  and 
the  Saviour^  they  mud  be  confidered  among  thofe, 
on  whom  great  calamity  is  coming.  For  they 
cannot  efcape,  while  they  thus  neglect  their  God, 
their  Saviour,  and  the  great  falvation  by  him. 

3.  Such  as  live  in  a  habitual  neglect  of  divine 
inftitutions,  and  the  means  of  grace — who  dif- 
1  egard  the  holy  Sabbath  and  the  worfhip  of  God. 
The  Pfalmift  feems  to  fix  the  character  of  the  tru- 
ly pious,  when  he  expreffes  himfelf  thus  "  It  is 
good  for  me  to  draw  near  unto  God — How  amir 


able  are  thy  tabernacles,  O  Lord  of  hofts  ;  my 
foul  longeth,  yea  even  fainteth  for  the  courts  of 
the  Lord.  My  heart  and  my  flefh  cry  out  for  the 
jiving  God."  And  again,  "  A  day  in  thy  courts 
is  better  than  a  thoufand.'"  "  We  will  go  into 
his  tabernacles,  we  will  worfhip  at  his  footftool." 

God  hath  been  pleafed  to  appoint  public  wor- 
fhip, and  requires  that  his  people  mould  aiTernble 
together  for  the  exprefs  purpcfe.  In  this  way,  he 
will  be  acknowledged  and  honored  by  his  people. 
He  hath  appointed  this  as  an  open  and  external, 
vifible  manifeftation,  which  dependent  creatures 
ought  to  exhibit,  of  their  love,  reverence  and  fu- 
preme  regard  to  God,  and  their  total  and  abfolute 
-dependence  on  him.  Befides,  he  hath  been  pleafed 
to  make  ufe  of  this,  as  a  mean  for  the  edification, 
comfort,  and  eftablifhment  of  thofe  who  fear  and 
love  him  ;  and  a  mean  of  awakening  and  convic- 
tion to  thofe,  who  are  unreconciled  to  God — who 
are  yet  in  their  fins.  Abundant  proof  of  the  truth 
of  thefe  affertions  might  be  adduced  from  the  ex- 
prefs commands,  and  the  many  examples,  recorded 
in  the  holy  fcriptures:  But  they  are  fo  plain  and  ob- 
vious, that  it  is  unneceifary.  Now  for  perfons  ha- 
bitually, or  for  the  mod  part,  to  neglect  and  dis- 
regard thefe  things,  is  a  glaring  proof  of  their  im- 
piety ;  that  they  are  not  in  the  way  of  the  knowl- 
edge of  God  and  the  Redeemer,  and  of  the  dif- 
penfations  of  his  mercy  and  grace  ;  but  evidently 
in  the  way  of  death  and  ruin — that  evil  is  coming 
upon  them,  and  the  day  of  their  calamity  is  at 
hand. 

4.  The  profane  and  immoral  of  every  defcrip- 
tion,  are  thofe,  on  whom  calamity  is  coming. 

Many  indulge  in  known  fin  and  open  iniquity. 
Such  as,  intemperance  and  dilTipation,  profana- 
tion of  the  holy  name  of  God  and  his  word, 
Many  deal  in  curfes   and  imprecations,  making 


388 

light  of  imprecating  damnation  on  themfelve^ 
and  on  their  fellow-men  ;  with  little  or  no  prov- 
ocation, and  on  the  fligheft  occafions.  Many 
deal  in  fraud  and  injuftice,  taking  the  advantage 
of  others  to  cheat  wrong  and  opprefs  them.  Ma- 
ny riot  in  their  lulls,  in  uncleannefs  and  debauch- 
ery— in  chambering  and  wantonnefs,  in  idlenefs 
and  diflipation  ;  as  if  born  for  epicurean  fenfuality, 
carnal  eafe  and  felf- gratification.  Many  indulge 
in  malice  and  envy,  (lander  and  detraction  :  Ma- 
ny in  covetoufnefs,  making  this  world  their  God 
—-being  wrapt  up  in  felfifhnefs,  and  a  mod  fordid 
love  of  gain  anci  worldly  pelf.  Such  like  impie- 
ties and  horrid  iniquities  are  frequently  to  be  feen 
or  heard  :  and  that,  where  the  light  of  God's  word 
Jhines — where  are  the  clear  manifestations  of  his 
•will — where  the  precepts  and  threatnings  of  the 
law  and  the  gofpel  come. 

Men  of  thefe  defcriptions,  however  they  may 
put  far  off  the  evil  day — "  cat  and  drink  with  the 
drunken"  and  folace  themielves  in  their  pleaf- 
ures  ;  may  remember,  that  their  joys  are  but  for 
a  moment — their  triumphs  are  fhort,  and  the  day 
of  their  calamity  is  at  hand. 

5.  The  hypocrite,  and  falfe  pretender  to  reli- 
gion ;  who  makes  an  appearance  and  profefllon 
of  piety,  and  virtue,  but  builds  his  hope  on  afan- 
dy  foundation. 

It  is  exceedingly  agreeable  to  the  proud  and 
felfifh  heart,  to  wifh  and  hope  for  happinefs  with- 
out holincfs.  Some  flatter  t':emfelves,  that  hey 
fhall  be  happy  on  the  unfcriptural  and  unavailing 
do&rine,  that  the  great  Redeemer  came  to  fave 
all  men ;  and  that  therefore  their  falvation  is  fe- 
cure.  Others  place  religion  in  external  morality, 
and  thofe  things  which  they  can  perform,  confid- 
ent with  the  r<  igning  pride  of  their  unfubdue4 
hearts.     Others  feem  to  think  that  religion  con- 


3*9 

fiffo  in  the  external  obfervance  of  the  duties  of 
the  fecond  tabic  of  the  moral  law  ;  that  is,  to 
treat  mankind  well :  But  wholly  neglect  piety 
towards  God.  Others  build  their  hopes  of  heaven 
on  fomt  iuppofed  religious  experience  of  terrors 
and  comforts,  without  real  fpiritual  conviction  of 
fin,  true  repentance  and  fubmiffion  to  God,  or 
any  love  to,  or  delight  in,  the  true  character  of 
the  Redeemer,  or  in  divine  truth.  And  hence  it 
comes  to  pafs,  that  all  fuch  pretended  Chriflians 
are  barren  and  fruitlefs ;  or  rather  fruitful  in 
pi  ide,  vain-glory  and  all  the  evils  of  hypocrify  and 
deiufion.  Perfons  of  this  defcription,  although 
they  may  entertain  high  hopes  and  expectations 
of  the  divine  favor,  and  of  heaven ;  are  indeed 
fuch,  on  whom,  great  calamity  is  coming. 

6.  The  impenitent  rejector  of  Christ  and  the 
grace  of  the  gofpel.  1  hofe  whofe  hearts  oppofe 
the  fouhhumbling  and  Chrift-exalting  doctrines 
of  falvauon — who  were  never  fubdued  to  God; 
but  hate  his  law,  diflike  his  adminiftrations,  and 
will  not  bow  to  his  fovereignty,  nor  love  and  ap- 
prove of  the  character  and  work  of  Chrift  ;  but 
with  their  whole  hearts  reject  it,  are  expofed  to 
great  calamity. 

In  fine,  all  the  enemies  of  God  and  the  Lord 
Jefus  Chrift,  who  will  not  have  him  to  reign  over 
them  ;  but  are  influenced  by  pride  and  felfifhnefs, 
and  whofe  conduct  fpeaks  this  language  concern- 
ing God  and  the  Redeemer,  "  Depart  from 
us,  we  defire  not  the  knowledge  of  thy  ways," 
ought  to  look  ouc  for  a  day  of  great  calamity. 

Thus  fome  of  the  outlines  of  the  character  of 
thofe,  on  whom  calamity  is  coming,  have  been 
briefly  attempted.     This  brings  us, 

II.  To  fhow,  in  what  this  calamity  confifts. 
And  here  you  are  defired  ferioufly  to  attend,  and 
diligently  to  compare  with  the  word  of  God ;  and 


39° 

carefully  to  fee  whether  the  things  mentioned^ 
be  ill-founded — the  effects  of  long  tradition,  and 
the  gloomy  imagination  of  a  melancholy  diftem- 
pered  brain  :  Or  whether,  on  the  other  hand,  they 
be  not  agreeable  to  the  oracles  of  eternal  truth, 
and  according  to  the  revealed  and  declared  will  of 
the  unchangeable  God. 

i.  In  the  firft  place  then,  death,  with  all  its 
attending  terroro  and  concomitant  evils,  is  com- 
ing. Perfons  of  the  above  defcription  and  char- 
acter mud  die.  However  fond  they  may  be  of 
this  world,  however  drongly  attached  to  its  hon- 
ors, profits  or  pleafures,  however  unwilling  to 
part  with  thefe,  and  however  loth  they  may  be  to 
bid  them  a  final  adieu :  yet  they  mull:,  and  that 
foon,  be  fummoned  by  death.  The  awful  mef- 
fenger  is  at  hand  and  when  he  makes  his  approach, 
they  muff.  go.  However  unprepared,  however 
reluctant,  they  muft  fubmit  to  the  awful  arred. 
A  few  dying  gafps  and  deathful  groans  conclude- 
the  fcence  of  life,  and  they  are  dead.  Not  the 
tears,  not  the  earned  prayers  of  near  and  agoni- 
zing friends ;  nor  the  greatefl  efforts  and  exer- 
tions of  phyficians  can  prevent ;  nor  even  procraf- 
tinate  a  minute — All  are  unavailing,  they  mud 
give  up  the  ghod  and  depart.  Their  dead  remains 
be  drefled  for  the  grave,  and  that  they  may  be  for- 
ever hid  from  this  world,  mud  be  urned  in  its 
folitary  bofom.  And  \hefoul — the  immortal  part, 
appear  in  the  invifible,  the  unknown  world. 
Which  leads  us  to  obferve, 

2.  That  another  thing,  in  which  their  calam- 
ity confids,  is  a  date  of  abfolute,  total  defpair  of 
all  good  and  of  all  hope.  In  a  kind  of  awful  prif- 
on,  they  mud  be  referved  to  the  judgment  of  the 
great  day.  Some  fuppofe,  that  the  foul  lleeps 
■with  the  body,  or  is  in  an  inconfeious,  dormant 
ftate,  from  the  death  of  the  body,  until  the  gene- 


39* 

* 

eral  refurrection.  But  this  appears  to  have  no 
foundation  in  the  fcriptures.  On  the  other  hand, 
we  have  fufficient  evidence  from  them,  that  the 
fouls  of  the  w'vked,  as  well  the  righteous ,  are  per- 
fectly awake  and  fully  confcious  of  their  (late  and 
condition.  The  rich  man,  mentioned  by  our  Sa- 
viour (Luke  xvi.)  was  in  a  flate  of  torment,  as 
really  as  Lazarus  was  in  a  Hate  of  happinefs  and 

i°y-  ... 

Yes,  the  dying  impenitent  will  plunge  into  a 
flate  of  hopelefs  defpair,  of  confcious  guilt  and 
unutterable  anguifh  ;  with  the  awful  judgment  in 
view,  and  the  overwhelming  profpects  of  an  eter- 
nity of  forrow  and  wo,  that  cannot  be  defcribed. 
This,  my  hearers,  is  among  the  calamities  which 
are  coming, 

3.  The  folemn  judgment,  with  all  the  infup- 
portable  terrors  of  that  dreadful  day. 

Could  perfons  of  the  foregoing  defcription 
and  character  efcape  the  judgment  and  the  con- 
fequences  of  it,  they  might  go  on  in  the  way  they 
do,  with,  apparently,  lefs  infatuation  and  folly. 
They  might  folace  themfelves  with  thofeofa  fim- 
Ilar  character  mentioned  by  the  Apoflle  Peter 
who  faid,  "  Where  is  the  promife  of  his  coming  ? 
for  fmce  the  fathers  fell  afleep,  all  things  continue 
as  they  were.5'  But  they  mult  be  brought  to 
judgment — rmift  all  appear  at  the  awful  bar  of 
Chrift  the  fupreme  Judge. 

The  doctrine  of  a  general  judgment,  wherein 
will  be  exhibited  the  whole  character  and  con- 
duct of  moral  beings,  appears  to  be  exceedingly 
clear  and  exprefs,  from  the  holy  fcriptures. 
They  declare,  that  "  God  will  bring  every  work 
into  judgment,  with  every  fecret  thing,  whether 
it  be  good  or  whether  it  be  evil."  And  this  is 
called,  "  A  day  of  the  revelation  of  the  righteous 
judgment  of  God."     Character  and  conduct  will 


39* 

be  brought  up  into  the  open  light  of  that  reveal* 
ing  day.  There,  mull:  impenitent  fmners,  of  ev- 
ery clafs,  be  brought,  and  ail  their  conduct  be 
laid  open  to  the  view  of  a  whole  alfembled  uni- 
verfe.  Their  fms  and  impieties  all  be  made 
manifeft,  with  all  their  attending  aggravations, 
and  none  to  plead  for  them.  Light  and  convic- 
tion will  flam  upon  their  conferences  ;  their 
mouths  be  fhut — not  a  word  to  fay  :  But  they 
mufl  ftand  guilty  and  condemned  before  the  aw- 
ful throne  of  God. 

4.  They  will  be  filled  with  overwhelming 
jfhame  and  contempt :  when  all  the  fins  of  their 
paft  life  are  brought  up  to  view — all  their  folly 
and  wickednefs  in  rejecting  Chrift  and  chriftian- 
ity — the  flight  and  contempt  they  poured  upon 
the  Redeemer,  whom  they  fhall  then  behold,  as 
their  impartial  judge.  All  their  immoralities  fe- 
cret  and  open — all  their  hypocrify  and  delufions, 
and  all  the  fruits  of  their  continued  impenitence 
and  multiplied  tranfgreflions  will  be  expofed. 
And  all  this,  not  only  in  the  view  of  innumerable 
holy  beings,  both  faints  and  angels, — in  the  view 
of  wicked  men  and  Devils  ;  but  in  the  clear  view 
of  their  own  confeiences,  and  of  the  judge  him- 
feif.  This  will  indeed  be,  what  is  expreffed  by 
the  Prophet  Daniel  "  Arifmg  to  fhame  and  everlaft- 
ing  contempt." 

5.  The  final  fentence  will  be  pronounced  on 
them,  of  which  our  Saviour  hath  exprefsly  in- 
formed us  (Mat.  xxv.  41.)  "  Depart  from  me,  ye 
curfed,  into  everlafting  fire,  prepared  for  the  dev- 
il and  his  Angels."  This  fentence,  of  all  others, 
will  be  infinitely  the  mod  terrible.  Criminals, 
at  earthly  tribunals,  fometimes  with  trembling, 
hear  a  doom  to  a  gloomy  prifon,  for  life — to  a 
diltant  and  doleful  exile — to  the  gibbet  or  fatal 
ax  ,  which  is  foon  to  put  an  end  to  their  exiftencc 


and  connections  with  this  world.  But  all  this,  is 
lighter,  when  compared  with  that  fentence,  than 
a  wandering  mote  that  floats  in  air,  compared 
with  the  whole  globe,  or  all  the  material  fyftem. 
In  this  fentence,  every  word  is  emphatical.  The 
word  M  depart"  when  it  comes  from  Chrift,  the 
adorable  judge,  wliofe  eyes  are  a  flame  of  fire  5 
how  infupportable  !  The  attending  circumftances: 
*c  accur/ed"~The  place  where — "  into  fire  /"  The 
duration  "  everlqfting  /"  The  company  and 
aflbciates- — "  the  devil  and  his  angels  ! 

6.  Insupportable  anguifh  and  pain  under 
the  intolerable  weight  of  the  wrath  of  an  omnip- 
otent God,  will  be  a  heavy  ingredient,  in  the  ca- 
lamity which  is  coming  on  the  wicked.  A  little 
apprehenfion  of  the  anger  and  wrath  of  God, 
mixed  with  confcious  guilt,  even  in  this  world, 
will  arreft  the  boldeft  finner  in  his  career,  caufe 
him  to  tremble  with  difmay,  and  as  it  were,  abforb 
all  his  fpirits  and  fortitude.  What  then  will  it 
be,  to  fink  under  the  vindictive  wrath  of  almighty 
God,  in  a  (late  of  hopelefs  defpair  and  increafing 
pain  ! 

7.  And  what  completes  their  unfpeakable  ca* 
lamity  is,  that  it  will  be  abfolutely  withmt  end. 

Much  has  been  faid,  and  considerable  written^ 
to  attempt  to  explain  away  the  plain  fcripture 
doctrine  of  the  endlefs  punifhment  of  the  finally 
impenitent ;  or  to  prove,  that  the  Bible  contains 
no  fuch  doctrine ;  but  that  the  punifhments  there 
threatened,  are  infinitely  fhort  of  it.  And  indeed, 
they  are  infinitely  fhort  of  it,  if  they  be  not  endlefs. 
For  ages  of  ages,  or  any  given  period,  can  bear  no 
proportion  to  eternal  or  endlefs  duration :  Thus, 
it  may  be  obferved,  many  flatter  themfelves,  and 
try  to  perfuade  others  into  the  fatal  delufion,  that 
future  punifhment  will  not  be  endlefs  \  but  that 

Ccc  % 


394 

all  will  be  happy  in  the  final  iifue  of  things.  And 
that  there  is  no  fuch  thing,  efpecially  for  any  of 
the  human-kind,  as  punifhment  that  is  never  to 
have  an  end.  But  they  will  find,  after  all,  that 
it  is  idle  and  vain — That,  notwithstanding  all  the 
"  devices  in  the  heart  of  man,  the  counfel  of  the 
Lord,  that  fhall  ftand" — and  that  He  will  furely 
accomplifh  the  word  that  is  gone  out  of  his 
mouth.  God's  woid  declares,  in  the  moft  ex- 
exprefs  and  unequivocal  terms,  that  thofe  wha 
are  found  at  the  left  hand  of  Chrift  in  the  judg- 
ment ;  that  is,  all  the  wicked  and  impenitent 
from  this  world,  "  fhall  go  away  into  everlafting 
puni foment' *  that  they  "  fhall  be  punifhed  with 
everlafting  deftruction  from  the  prefence  of  the 
Lord  and  from  the  glory  of  his  power ;"  and 
that  "  their  worm  fhall  not  die  nor  their  fire  be 
quenched,""  but  that  "  the  fmoke  of  their  tor- 
ment afcendeth  up  forever  and  ever." 

Thus  fome  of  the  principal  things  in  whidh 
that  calamity  confilts,  which  is  coming  on  the 
wicked,  have  been  fuggefted  ;  and  it  is  prefumed^ 
according  to  the  plain  fcriptural  account  of  them. 
This  prepares  the  way  for  the  lafl  thing  propofed. 

III.  Tpiat  the  things  which  fhall  come  upon1 
them,  make  hajle. 

By  the  expreflion  in  the  text,  may  be  under- 
ftood,  the  certainty  of  them — that  they  are  una- 
voidable. And  alfo,  that  they  are  not  far  dif- 
iant  ;  but,  fome  of  them  at  lead,  near  at  hand. 
The  expreflion  fuggefts,  that  they  are  certain  and 
inevitable— that  God  hath  fpoken  and  declared  it. 

God  is  peculiarly  angry  with  fuch  fmners. 
He  is  highly  provoked  with  their  daring  crimes 
— their  horrid  impieties.  They  hereby  very  rap- 
idly fill  up  the  meafure  of  their  iniquities,  and  as 
it  were,  exhauft  the  patience  of  a  long-fufTer- 
ing  God.     T^ey  "  treafure  up  wrath  againfl  the 


395 

day  of  wrath/*  And  though  God  endure,  with 
much  long-furTering  ;  yet  "  to  him  belongeth 
vengeance  and  recompence ;  their  foot  fhall  Hide 
in  due  time,  and  the  things  that  mail  come  upon 
them  make  hafte.** 

Many  are  difpofed  to  flatter  themfelves,  fay- 
ing, "  We  fhall  have  peace  though  we  walk  in 
the  imagination  of  our  heart.**  They  are  inclined 
to  think,  "  God  is  altogether  fuch  an  one  as 
themfelves ;"  And  fay,  with  the  flothful  fervant, 
u  My  Lord  delayeth  his  coming."  But  in  very 
deed,  "  Behold  the  Lord  cometh,  even  God 
with  a  recompence.**  And  though  it  may  feem 
long  ;  yet  their  calamity  lirigereth  not,  "  and 
their  damnation  flumbereth  not.'5  Nothing  can 
Jkeep  it  off.  It  is  not  in  the  power  of  men  or 
angels  to  arreft  the  progrefs — to  retard  and  hin- 
der the  fpeedy  approach  of  their  fearful  calami- 
ties, a  moment.  The  things  that  fhall  come 
upon  them  hafcen,  as  faft  as  the  feafons  can  roll 
on — as  fwiftly  as  their  days  fly.  A  few  turns 
more — a  few  more  rifing  and  fetting  funs,  bring 
them  to  a  full  period  of  all  the  enjoyments,  diver- 
fions,  or  bufy  amufements  of  this  life — this  vain 
and  empty  world  ;  and  then  their  fearful  calami- 
ties begin.  The  things  that  (hall  come  upon 
them  ha/leu^  as  they  will  come  unlooked  for — 
unexpected.  People  of  this  defcription  do  not 
look  for  them — do  not  believe  they  are  coming 
« — do  not  expect  them.  "  The  Lord  of  that  fer- 
vant came  in  an  hour  when  he  looked  .not  for 
him,  in  a  time  when  he  was  not  aware.'*  Our 
Saviour  pronounces  u  blefled  is  that  fervant, 
whom  his  Lord  when  he  cometh  fhall  find  watch- 
ing**' But  thefe  do  not  watch  nor  look  for  his 
coming;  but  are  like  the  people  before  the 
flood.     "  They  were  eating  and  drinking,  marry- 


396 

ing  and  giving  in  marriage  ;  and  knew  not  until 
the  flood  came  and  took  them  all  away." 

In  fine  ;  the  things  that  fhall  come  upon  them 
make  hade,  as  they  will  come  fuddenly.  "  He 
that  being  often  reproved  and  hardeneth  his  neck 
ihall  fuddenly  be  deflroyed  and  that  without  rem- 
edy." The  moment  is  juft  at  hand,  when  the 
awful  fcene  of  their  unutterable  woes  will  com- 
mence, and  never  end. 


IMPROVEMENT. 

And  of  what  ufe  may  this  melancholy  difcourfe 
be  to  us  ?  What  improvement  are  we  to  make  of 
it  ?  A  number  of  ferious  things  have  been  faid. 
A  number  of  folemn  thoughts  fuggefted.  But 
whom  do  they  concern  ?  Who  are  interefted  in 
the  truths  here  delivered  ?  Let  us  then,  my  hear- 
ers, make  this  ufe  of  what  has  now  been  faid,  viz. 

i.  Let  us  ferioufiy  and  faithfully  examine  and 
enquire  :  whether  we  are  not  of  the  character, 
or  come  not  within  the  defcription  of  thofe,  on 
whom  fuch  fearful  calamities  are  coming  ?  Per- 
fons  may  fit  and  hear  wicked  characters  defcribed, 
deftructive  principles  and  conduct  pointed  out, 
and  the  dreadful  evils  that  are  approaching  on 
fuch  ;  and  view  them  in  a  very  dangerous  fitua- 
tion  :  But  never  once  think  whether,  or  not,  it 
may  be  all  applied  to  themfelves.  May  we  not 
■with  propriety  enquire,  as  the  difciples  did,  in 
another  cafe,  "  Lord  is  it  I  ?"  Am  not  I  the  per- 
fon,  who  comes  within  the  defcription  drawn  in 
this  difcourfe  ?  Am  not  I  one  of  thofe  who,  open- 
ly or  fecretly,  defpife  and  reject  all  revealed  reli- 
gion ? — Who  make  light  of  divine  revelation — 
difbelieving  and  difregarding  the  doctrines  and 
precepts  therein  contained  ?  Am  not  I  the  vile 
.fleglettor  of  the  holy  Sabbath^  and  inflitutions   of 


397 

i. 

Chrifl: — profaning  and  defpifing  thofe  means, 
which  God  hath  appointed  for  his  people  to  ac- 
knowledge him — thofe  very  means  which  God 
is  pleafed  to  blefsfor  thefalvation  offuch  finners 
as  I  ?  Am  not  I  the  impious  wretch,  who  lives  in 
open  and  fcandalous  immoralities— -profaning  the 
name  of  God — dealing  in  impious  imprecations 
and  anathemas  in  the  dialect  of  Hell  ?  Am  not 
I  the  intemperate,  unclean  voluptuary,  a  Have  to 
my  lulls  ?  Doth  not  my  confcience  witnefs,  that 
I  have  been  devoted  to  my  pleafures,  and  placed 
my  happinefs  in  fenfual  gratifications  ;  while  God 
and  my  foul  have  been  totally  neglected  ?  Have 
not  I  indulged  myfelfin  malice  and  envy,  in  (lan- 
der and  detraction  ?  Have  I  not  lived  in  known 
difhonefly  and  fraud,  oppreiling  and  artfully  ta- 
king advantage  of  my;  neighbour,  to  make  gain  to 
myfelf  at  his  expenfe,  and  by  fecretly  robbing 
him  of  his  property  ?  Have  not  I  purpofely  (hut 
my  eyes  and  deafened  my  ears  to  the  exprefs  com- 
mand of  Chrifl,  "  as  ye  would  that  men  mould 
do  to  you  ;  do  ye  even  fo  to  them."  Am  not  I  that 
fordid  foul  who  have  made  this  world  my  God, and 
the  gains  and  profits  of  it  my  grand  and  chief 
purfuit  ?  Are  none  of  thefe  things  defcriptive  of 
my  character  and  conduct?  Furthermore  en- 
quire :  Am  not  I  the  vain,  hypocritical  pretender 
to  a  religion,  which  my  heart  never  loved  ?  Do 
I  not  inwardly  hate  the  doctrines  and  precepts  of 
Chrifl  Jefus?  diflike  the  religious  fentiments 
which  he  taught,  and  feel  uneafy  when  they  are 
clearly  preached  ?  And  doth  not  my  whole  foul 
oppofe  the  chriflian  fyflem,  considered  in  itlelf, 
and  afide  from  all  political  and  worldly  confid- 
erations  ?  Doth  not  my  confcience  witnefs  that 
I  love  and  feek  my  own  honor  and  profit,  or  the 
applaufe  of  men,  rather  than  the  honor  of  God  ? 
And  notwithilanding  my  hopes  and  pretenfkms  -9 


39* 

is  not  my  life  as  unproductive  of  chriftian  fruit—* 
as  deititute  of  holy  practice,  as  thofe  who  make 
no  pretenfions  to  religion  ?  Do  I  not  live,  for  the 
moil  part,  a  prayerleis  life,  and  feldom  attempt  to 
call  on  God  ?  Am  I  not  deltitute  of  real  gofpel 
benevolence — making  myfelfxht  great  and  ulti- 
mate object  ?  Do  I  not,  after  all,  reject  Chrift, 
and  live  in  a  ftate  of  impenitence — from  my  heart 
oppofing  the  real  character  of  the  Redeemer— 
being  difaffe&ed  to  the  holy  law  of  God — hating 
his  fovereignty,  and  difliking  his  adminiftration  ? 
Thus  let  us,  clofely  and  impartially,  examine  our 
temper  and  conduct,  and  fee  if  none  of  the  fore- 
mentioned  defcriptions  belong  to  us  :  and  wheth- 
er we  have  not  reafon,  at  lead  to  fear,  left  thofe 
awful  calamities,  already  defcribed,  fhould  fall  on 
many  of  us.  Nor  let  any  one  be  indifferent  and 
carelefs,  in  thefe  inauiries.  For  it  is  the  fame  as 
to  aik  yourfelf,  what  will  be  your  portion  in  eter- 
nity 5  whether  unfpeakable  joys,  or  unutterable 
for  rows. 

2  Let  us  ferioufly  reflect  on  thofe  awful  ca- 
lamities which  are  coming,  and  which  muft  be 
the  portion  of  all  the  enemies  of  God  and  Jefus 
Chrift — the  impenitent  and  ungodly  who  live  and 
die  in  that  character. 

Say  not,  it  is  too  gloomy  a  fubject  to  think 
upon — too  dreadful  to  contemplate.  Better  is  it, 
a  thoufand  times  better,  to  look  and  think — to 
take  the  warning  in  feafon  to  flee  from,  than  to 
go  on  a  few  days  in  carelefs  ftupidity  and  felf- 
Hattery  ;  and  then  plunge  into  them,  when  there 
will  be  no  remedy.  You  may  be  alked,  as  John 
the  Baptifl  did  thofe  who  came  to  hear  him, 
"  Who  hath  warned  you  to  flee  from  the  wrath 
to  come  ?"  If  the  feelings  of  any,  are  too  delicate 
and  fenfible  to  hear  and  contemplate  the  awful 
truths  of  God's  word;,  which  fo  plainly  denounce 


399 

the  dreadful  calamities  coming  on  the  wicked ; 
what  will  it  be  to  feel  them  in  the  execution ! 
Whofe  "  hands  will  be  ftrong,  and  whofe  heart 
endure  ?"  Wherefore,  ferioufly  confider  and  re- 
flect on  them.  Think  of  the  evil,  the  gloomy  dayy 
when  you  are  to  die — when  you  mull  bid  adieu, 
an  everlafling  adieu  to  this  world,  and  open  into 
an  unfeen,  an  untried  (late  of  exiftence.  Many  pus 
this  far  away.  And  indeed  if  they  did  not,  they 
could  not  go  on  in  their  prefumptuous  and  wild 
career.  But  you  may  obferve,  people  are  always 
ferious  when  they  die.  This  world,  with  all  its 
pleafures  and  flattering  profpects,  then  appear  per- 
fectly infipid  and  vain.  Reflect  on  this  ferious 
hour  now,  and  do  not  laugh  it  away.  Trifle  not 
with  thefe  gloomy  thefe  folemn  fcenes  which  are 
fo  near  at  hand,  and  which  are  fo  interefting  to 
you — your  ghaftly  countenance — your  fluttering 
pulfe — your  fixed  eye — your  itruggling  breath — 
dying  groan  and  deathful  gafp.  Think  on  your 
winding  fheet,  your  muffler  and  fhroud — your 
coffin  and  folitary  grave.  Reflect  on  what  will 
be  the  ftate  of  your  foul,  immediately  after  death. 
Look  forward  to  the  judgment,  and  realize  the 
certain  the  infuoportable  guilt,  fhame,  remorfe 
and  confufion  which  will  then  overwhelm  every 
impenitent  finner.  Reflect  on  the  awful  fentence, 
then  to  be  pronounced,  and  the  unfpeakable  ca- 
lamities which  are  to  follow :  And  not  a  ray  of 
hope  to  mitigate  the  defpair  and  anguifb,  to  the 
endlefs  ages  of  eternity.  Thus  reflect  ferioufly 
and  deliberately  on  thefe  things. 

3.  If  thefe  calamities,  which  are  coming  on  the 
impenitent  and  ungodly,  do  make  hafte — If  they 
fwiftly  approach  ;  this  confideration  fhould  re- 
move the  delufion,  in  the  minds  of  many,  that,  if 
they  come  at  all,  they  are  at  a  great  diftance  ; 
and  thus  are  viewed  as  comparatively  light  and 


400 

uncertain.  t3eopie  are  very  apt,  efpecially  young 
people,  to  view  life  as  being  much  longer  than  it 
is.  Allow  me  to  afk — linner — How  long  do  you 
expect  to  live  in  this  world  ?  How  many  years 
before  you  will  be  dead?  Suppofe  thirty  or  forty, 
or  poffibly  fifty  years.  Now  only  flep  to  a  man 
of  fixty,  and  aik  him,  how  long  that  appears  to 
have  been  to  him.  Will  he  not,  at  once  tell  you, 
it  is  very  fhort? — will  not  all  thofe  in  advanced 
life,  with  one  accord,  and  with  a  ferious  counte- 
nance, declare,  "  It  is  but  a  few  days — a  dream 
— a  vapor.53  Befides  ;  although  you  may  hope 
for  and  expect  a  feries  of  years  to  come  ;  may  you 
not  be  difappointed  ?  It  is,  at  lealt  very  poilible, 
that  thofe  words  of  the  prophet  to  Hananiak,  may 
be  verified  with  refpect  to  you.  "  This  year  thou 
halt  die."  Nay  "  this  night  thy  foul  may  be  re- 
hired of  thee."  w  Boaft  not  thyfelf  of  to-mor- 
row ;  for  thou  knoweft  not  what  a  day  may  bring 
forth."  It  is  indeed  a  grofs  delufion — a  molt 
groimdiefs,  and  oftentimes,  fatal  miflake.  when 
people  flatter  themfelves  and  imagine,  that  the 
fcenes  of  death  and  the  unfeen  world  are  at  a 
great  difcance.  For,  in  reality,  they  are  near — 
they  make  halle — they  are  even  at  the  door. — 
Some  fay  in  their  heart, "  Let  me  have  my  pleaf- 
ures  unmolefted — let  me  purfue  my  earthly  ob- 
jects undiflurbed — my  dear  delights,  a  few  years 
longer  ;  and  I  will  rifk  the  confequences."  But 
O,  the  madnefs — the  infatuation — the  criminal, 
the  more  than  brutal  ftupidity  of  fuch  fouls  !  Can 
this  be  the  language,  or  thefe  the  feelings  of  a  ra- 
tional intelligent — of  one  who  believes  a  future 
ftate — the  immortality  of  the  foul, and  his  account- 
abienefs  to  God  ?  Surelv  they  cannot.  But  if  he 
do  not  believe  them  ;  he  is  not  the  man  that  is 
addrciled  in  this  difcourfc.  Nor  will  any  thing 
Cod^  hath  revealed  be  regarded  by  him.     lie 


401 

muff,  be  left — he  muft  take  his  own  way.  But 
he  may  be  told,  with  little  variation,  as  Micaiah 
the  prophet  told  Ahab  :  "  If  he  at  all,  find  peace 
in  the  world  to  come,  then  the  Lord  hath  not 
fpokenby  me." 

4,  The  difcourfe  will  now  be  clofed  with  a  ufe 
of  Exhortation, 

Wherefore,  let  all  impenitent,  chriftiefs  fin- 
ners.  of  whatever  character  or  clafs,  whether  they 
come  within  the  foregoing  defcriptions  or  any 
other  defcription,  be  warned  and  exhorted  to  es- 
cape, if  it  be  poffible,  thofe  calamities  which  are 
coming  on  fuch,  and  fpeediiy  to  flee  from  the 
wrrath  to  come. 

It  is  acknowledged  there  are  many  gloomy  and 
awful  things  here  declared  ;  boih  as  to  the  char- 
acter, and  the  confequent  evils  coming  on  fuch. 
Are  there  not  many  of  fuch  characters  to  be  found 
at  this  day  ?  Will  there  not  appear  to  be  multi- 
tudes of  thefe  defcriptions  in  the  day  of  general 
Judgment  ?  Are  not  thefe  gloomy  and  awful 
things  declared  in  God's  word,  which  teftifies 
plainly  what  will  be  the  portion  of  fuch  llnners  ? 
Have  you  not  reafon  to  fear  you  are  of  this  char- 
acter ?  Continue  in  this  condition,  then,  but  a 
little  longer  ;  and  all  thefe  awful,  thefe  unfpeaka- 
bly  dreadful  evils  will  fall  on  you.  Receive  the 
exhortation,  then ;  and  if  there  be  any  poflibility 
of  efcape,  flee  from  this  wrath  that  is  coming, 
immediately,  and  without  any  delay. 

Here  you  are  defired  to  confider  a  few  things. 

1.  You  are  now  in  your  fins,  in  a  flate  of  op- 
pofition  to,  and  enmity  againft  God.  This  is  ta- 
ken for  granted  :  For  the  exhortation  is  only  to 
fuch.  You  are  then,  imminently  expofed  to  his 
wrath.  God  is  angry  with  you  every  day.  You 
have   rebelled  againft  hi«    authority— trampled 

Ddd 


4c2 

npon  his  laws,  and,  in  a  mod  aggravated  manner, 
abufed  bis  grace.  You  are  totally  unable  to 
make  atonement  for  your  fins.  And  befides,  you 
have  no  heart,  no  difpofition  to  repent  and  fubmit 
to  God.   "  Ye  will  not  come  unto  rue." 

2.  Your  danger  of  falling  into  the  hands  of  an 
angry,  unreconciled  God,  is  exceedingly  great. 
God  is  under  no  obligation  to  keep  you  alive  a- 
nother  day — another  hour.  But  you  cannot  live 
a  moment  without  him.  If  he  withdraw  his  up- 
holding hand,  you  inftantly  fall  in  death,  and 
plunge  into  dtfpair.  You  have  no  right  to  prom- 
ise yourfelf  to-morrow,  or  continuance  another 
day  in  a  world  of  hope.  It  is  owing  to  the  mere 
good  pleafure  of  that  God  whom  you  have  highly 
incenied,  that  you  are  upheld  any  longer.  How 
extremely  dangerous  then  is  your  fituation  ? 

3.  Consider  further  ;  There  is  a  door  of  hope 
opened  for  fuch  finners  as  you.  God  is,  in  Chrift, 
reconciling  finners  to  himfelf.  Jefus  has  bled 
and  died  for  fome  of  the  chief.  Pardon  and  peace 
are  proclaimed  to  the  penitent,  who  will  return 
through  him.  The  grace  of  God  in  the  gofpel, 
is  boundlefs.  Multitudes  in  glory,  fome  now  on 
earth,  have  experienced  this  grace,  by  returning 
to  God  through  Jefus  Chriif..  You  are  called. 
You  are  ferioufly  and  earneftly  invited  to  return. 
"  Whofoever  will,  let  him  come."  Now  you 
have  a  gracious  offer — a  fair  opportunity.  You 
are  required  to  make  no  atonement,  to  bring  no 
recommendatory  qualifications  of  your  own  :  On- 
ly to  for  lake  your  fins — your  worft  enemies — 
year  former  idols  :  Only  to  fubmit  to  God,  and 
<'ome  penitently  to  the  banner  of  the  Prince  of 
Peace, — give  up  yourfelf  to  him — choofe  the  Lord 
for  your  portion  j  and  pardon,  grace  and  glorv 
are  yours. 


4^3 

4.  Once  more,  conhder  the  comforts  and 
pleafures  which  will  refult  from  your  repentance 
and  reconciliation,  both  in  this  world,  the  little 
time  you  have  to  live  in  this  vail  of  teurs,  and  eter- 
nally, when  you  die.  It  is  life  eternal  to  know 
the  only  true  God,  and  Jefus  Chrifr.  whom  he  hath 
fent.  How  fweet  are  the  pleafures  which  flow 
from  fubmiffion  to,  and  reconciliation  with,  the 
bleffed  God  ? — To  be  fuited  and  pleafed  with  the 
divine  character  ami  government — to  have  the 
fpirit  and  temper  of  Chrifl  I  How  pleafant  to  live 
in  the  exercife  of  love — holy  divine  love  ? — love 
to  God — complacence  with  ail  God's  people,  and 
benevolent  affection  to  all  men  ?  How  comforta- 
ble, to  have  a  good  hope  of  eternal  life — to  be  free 
from  guilt  and  condemnation — to  exercife  repen- 
tance and  draw  near  to  God  in  prayer,  with  the 
fpirit  of  adoption  ?  How  pleafant  and  fafe,  to  enter 
into  the  chambers  of  the  divine  attributes,  in  days 
of  indignation  manifeited  on  a  wicked  world  ; 
that  is,  to  trull  in  God,  confide  in  his  wifdom, 
power  and  grace.  Who  vill  notwithstanding  all 
the  evils  which  take  place — all  the  gloomy  afpecls 
which  appear ;  order,  difpofe  and  conducl  all 
things  in  the  belt  manner — will  magnify  his  name, 
exalt  the  King  of  Zion,  and  caufe  his  church  and 
kingdom  to  rife  and  triumph  glorioufly,  and  make 
all  his  enemies  afhamed. 

And  then  alfo,  when  you  are  difmiiled  from 
this  world,  and  your  warfare  is  accomplished, 
you  will  be  admitted  to  a  ftate  of  perfect,  holinefs 
and  peace — be  everlaflingly  freed  from  all  fin  and 
forrow.  No  more  tears  nor  crying,  nor  any  more 
pain  ;  but  be  perfectly  happy  in  the  company,  fo- 
ciety  and  employments  of  heaven.  And  all  this, 
to  the  never-ending  ages  of  eternity. 

These,  and  fuch  as  thefe,  are  the  pleafures, 
which  will  flow  from,  and  be  confequent   en  your 


404 

obeying  this  exhortation,  and  beine:  reconciled  to 
God. 

I  only  add;  that  if  you  flight  and  reject  this 
grace — this  glorious  gofpel  offer  ;  the  aggravated 
ingratitude,  folly  and  impiety  that  attend  it,  are 
great  beyond  description,  they  are  without  a  name. 
And  in  a  little  time,  you  mud  fall  under  the  weight 
of  the  difpleafure  of  God,  and  muft  be  treated, 
not  only  as  a  tranfgreffor  of  his  laws — a  rebel 
againft  his  authority  and  government ;  but  as  a 
wilful  defpifer  of  his  infinite  grace  and  mercy.  Then 
muft you  lament  too  late,  alas!  forever  too  late, 
in  doleful  accents — How  have  I  hated  inftru&ion, 
and  my  heart  defpifed  reproof! 


<mm*mmm  »  ,■  j  - 


Oiv  the  Judgment  of  the  Great  Day* 


A  SERMON  by  EPHRAIM  JUDSON,  A.  M. 

Paftor  of  the    Church  ia  Sheffield,  State  of 
Maffachufeits* 


jude,  verfe  6. 
Unto  the  judgment  of  the  great  day. 

f 

THIS  text  calls  the  attention,  to  the  day,  on 
which,  the  Judge  of  the  world  hath  ap- 
pointed a  tribunal  for  the  trial  of  mankind.  In 
treating  upon  it,  I  fhall  otTer  fome  confiderations 
to  fhow,  that  God  wiir  judge  mankind — that 
when  he  judges  them,  he  will  gather  them  to- 
gether— and  that  the  day,  on  which  he  will  judge 
them,  will  be  a  great  day. 

I.  Some  confiderations  are  to  be  offered  to 
fhow,  that  God  will  judge  mankind.     And, 

i.  People,  who  have  had  the  knowledge  of 
the  Holy  Scriptures,  have  univerfally,  except  a 
very  few,  believed,  that  they  contain  the  doctrine, 
that  God  will  judge  the  world.  It  was  a  pre» 
valent  belief  among  the  Ifraelites,  who  had  the 
writings  of  Mofes  and  the  prophets.    It  has  been 


406 

the  general  opinion  of  all  claffes  of  people  in  the 
chridian  world,  ever  fince  the  gofpel  was  publifh- 
ed.  The  foher,  honeft  clafs  of  people  have  be- 
lieved it.  The  wicked,  though  they  perceive 
that  it  is  pointed  againlt  themfeives,  feel  as  if  it 
were  a  fcriptural  truth.  Even  infidels  allow, 
that  it  is  taught  in  the  Bible.  The  abandoned,  ' 
in  a  dying  moment,  tremble  at  the  profpecl  oi 
appearing  before  their  judge.  That  clafs  of  men, 
of  whom  there  has  ever  been  a  goodly  number  iii 
the  chriftian  world,  who  have  been  more  wife, 
learned  and  civilized — more  free  from  enthufi- 
afm  and  fuperftition,  than  infidels  and  the  moft 
learned  pagans,  have  entertained  an  unfhaken 
belief,  that  they  muft  appear  at  the  tribunal  of 
God.  Wherever  the  Bible  has  been  received 
among  the  nations,  people  have  learnt  that  God 
is  a  judge,  and  that  they  are  accountable  to  him. 

This  general  belief,  that  God  will  judge  the 
world,  is  contrary  to  every  natural  bias  of  fallen 
creatures*  The  human  heart  fpurns  at  the  idea. 
It  abhors  the  heaven, which  the  Judge  will  give  the 
righteous.  With  pain  it  reflects  on  the  punifh- 
ment,  that  he  will  inflid  on  the  wicked.  It  is 
deeply  wounded,  when  it  conliders  itfelf  in  the 
hands  of  an  almighty  foveieign,  who  will  come 
arrayed  in  all  the  majefly  of  a  judge  to  try  man- 
kind, and  doom  impenitent  Tinners  to  everlafting 
woe. 

Sentiments,  thus  abhorrent  to  the  feelings 
of  the  wicked  heart,  are  feldom,  perhaps  never, 
invented  and  propagated  by  mankind.  When 
depraved  minds  invent  falfe  principles,  and  ex- 
plain fcripture  in  a  wrong  fenfe,  with  a  view  to 
fupport  their  principles,  they  invent  fuch,  and 
^ive  fuch  explanations,  as  are  agreeable  to  the 
evil  heart. 


407 


Hence,  it  is  highly  probable,  that  the  doctrine 
of  a  day  of  judgment  is  not  an  invention  of  men. 
They  would  not  have  invented  a  fentiment  fo  dis- 
agreeable to  the  vile  heart.  However,  if  a  few 
enthufiails  or  deiigning  men,  had  invented  it,  and 
endeavoured  to  impofe  it  on  the  world,  the  feelings 
of  mankind  would  have  prevented  its  gaining  gen- 
eral credit.  It  feems  incredible,  that  human  in- 
vention mould  give  rife,  fupport  and  prevalency, 
in  all  ages,  among  all  people  who  have  the  Bible, 
to  a  fentiment,  fo  utterly  averfe  to  the  depraved 
heart ;  provided  it  is  not  contained  in  fcripture. 

2.  We  are  accountable  to  ourfelves  and  to 
others. 

We  erect  a  kind  of  tribunal  in  our  own  breads, 
before  which  we  fummon  our  actions ;  and  juf- 
tify  and  condemn  ourfelves,  according  as  our 
actions  appear  to  us  right  or  wrong.  Self-j unifi- 
cation and  felf-condem nation  give  us  mental 
pleafure  and  pain.  In  this  fenfe  we  aft  as  judges 
of  ourfelves — we  try,  and  reward  ourfelves  with 
pleafure,  and  punifh  ourfelves  with  pain.  Wheth- 
er our  principles  be  juft  or  moffc  vile,  we  do  this. 

We  likewife  feel  accountable  toothers.  Their 
eyes  are  upon  us ;  they  infpect  cur  conduct  ; 
and  judge  of  the  merit  and  demerit  of  our  actions. 
And,  if  our  actions  appear  to  be  good,  we 
have  their  approbation  and  efteem  :  but  if  our 
actions  appear  bafe,  they  defpife  us.  Their  ef- 
teem gives  us  a  degree  of  pleafure.  Their  abhor- 
rence gives  us  a  degree  of  pain.  In  this  fenfe  we 
Hand  at  the  bar  of  our  fellow  men  who  try,  re- 
ward and  punifh  us.  Every  man  Hands  before 
the  public,  and  is  treated,  in  a  meafure,  accord- 
ing to  his  character.  Befid'es,  tribunals  are  ap- 
pointed in  all  human  governments,  to  which  the 
fubjects  are  accountable,  and  before  which  they 
are  tried,  acquitted  or  condemned. 


!, 


4o8 

And  fhall  we  object  againft  being  accountable 
to  God  ;  and  of  being  judged  by  him  ?  Are  we 
not  his  creatures  ?  Are  we  not  dependent  on 
him  r  Has  he  not  a  right  to  infpect  the  work  of 
his  own  hands,  and  call  his  rational  beings  to  an 
account  ?  Can  we  object  to  this,  hnce  we  do  the 
fame  ourfelves  ?  If  it  be  proper  for  us,  it  is  proper 
for  God  to  in  peel:  characters,  try  and  judge  them. 
If  fo,  we  may  expect  that  he  will ;  for  he  will 
conduct  with  propriety. 

3.  God  difplays  his  character  as  judge,  in  this 
world,  which  is  an  argument,  that  he  will  act  as 
a  judge,  in  the  world  to  come.  He  judged  all 
the  children  of  men  in  the  days  of  Noah.  He  is 
repreprefented  as  cafting  his  eye  upon  the  earth 
to  examine  the  moral  ftate  of  the  fons  of  men. 
God  looked  upon  the  earth  and  behold  it  was  corrupt , 
for  all  jlejh  had  corrupted  his  way  upon  the  earthy 
But  concerning  Noah  God  faid  :  For  thee  have  I 
feen  righteous  before  me  in  this  generat'wn,\  Hav- 
ing examined  their  conduct,  he  palled  fentence  in 
the  following  words  :  7  willdeftroy  man,  whom  I 
have  created,  from  the  face  of  the  earthy  But 
with  thee,  that  is  with  Noah,  will  I  ejiabli/h  my 
covenant  and  thou  [halt  come  into  the  ark.\\  In  a 
proper  rime,  he  executed  the  fentence.  He  com- 
manded, and  the  rain  fell  from  above,  the  feas 
forfook  their  beds,  and  took  their  flation  on  the 
land,  carrying  ruin  and  death  in  every  place. 
In  the  ark,  God  carried  Noah  in  fafety  through 
the  horrid  tempeft,  on  the  top  of  the  foaming 
waters. 

God  acted  as  a  judge  towards  the  cities  of 
Sodom.  He  is  represented  as  coming  down 
from  heaven  to  examine  the  Sodomites.  /  will  g$ 
down  now  and  fee,  whether  they  have  done  altogether ' 

mm    1  ■    11  ■!'    m 

■T  Oen.  vi.12.  £  Gen.  vii.  1. 

§  Gcb.ti.  7.  flGen.vi.i?. 


LL 


409 

according  to  the  cry  of  it  which  is  come  unto  me  if 
not,  I  will  know.\  Having  examined  their  char- 
acters, and  found  them  guilty,  the  fentence  of 
destruction  followed,  which  was  executed  ;  at  the 
rifing  of  the  morning  fun,  while  al)  felt  fecure, 
a  tremendous  ftorm  of  fire  and  brimftoney*7/yreflz 
the  Lord  out  of  heaven,  which  confumed  the 
people,  and  burnt  up  their  cities. 

God  acted  as  a  judge  towards  Egypt,  towards 
the  Israelites  in  the  wildernefs,  and  the  inhabi- 
tants of  Canaan.  He  parted  a  fentence  of  deftruc- 
tion  againft  Pharaoh  and  his  armies,  againft  the 
rebellious  Ifraelites  in  the  wildernefs,  againft  the 
idolatrous  nations  of  Canaan  ;  becaufe  they  were 
finners.  And  he  executed  the  fentence.  He 
reachejd  forth  his  arm,  and  (mote  all  thofe  wicked 
people  with  ruin  and  death.  Among  thofe  vile 
rebels,  were  fome,  who  feared  God  ;  as  Moles, 
Caleb,  Jofhua,  Rahab  and  others.  His  fentence, 
concerning  thofe  good  people,  was,  that  he  would 
fave  them.  And  he  put  his  decree  in  execution, 
by  making  them  the  fubjects  of  his  favor. 

He  acted  as  a  judge  towards  the  Jews.  Be- 
caufe they  killed  wife  men  and  prophets,  and  put 
his  fon  to  death,  he  fated  them  to  more  dreadful 
evils,  than  ever  befel  any  nation.  But  becaufe 
Chrift's  difciples  were  not  partakers  in  the  vile 
deeds  of  their  countrymen,  a  token  was  given,  by 
which  they  might  know,  when  the  ruin  of  Jerusa- 
lem would  be  near,  that  they  might  efcape  the 
approaching  calamity.  The  fentence,  that  God 
patted,  was  executed.  He  raifed  up  the  Roman 
enemy,  and  fent  them  againft  the  Jews,  who  de- 
ftroyed  their  cities,  flew  multitudes  of  people, 
carried   the  reft  into   captivity.    The   chriftians- 

%  Gen.  xviii.  ji, 

E  e  e 


410 


faw  the  devouring  enemy  approaching  with  the 
enfign  of  an  eagle,  viewed  it  as  the  token,  which 
Chriil  had  given  ;  accordingly  fled  from  Jerufalem 
to  Pella,  and  efcaped  the  calamities  of  the  city- 

This  conduct,  of  the  mod  high  is  fimilar  to  that, 
which  he  will  difplay  in  the  day  of  Judgment, 
He  wiii  then  ad,  as  a  judge.  He  will  examine 
characters.  He  will  pals  fentence.  And  he  will 
execute  it.  Which  wiil  be  doing,  juft  as  he  does 
in  this  world.  We  cannot,  therefore,  object  to  his 
judging  us  in  a  future  ftate,  without  virtually  ob- 
jecting to  what  he  does  in  the  prefent  ftate. 

Some  fay,  it  is  inconfiftent  with  the  juftice  and 
goodnefs  of  God  to  treat  his  creatures,  as  is  repre- 
fented,  that  he  will,  in  judging  them  in  a  future 
ftate.     Therefore,  they  believe,  that  he  never  will. 
But  they  may  as  well  fay,  that  it  is  inconfiftent 
with  his  jultice  and  goodnefs  to  treat  his  creatures, 
as  he  does  in  this  world.     They  may  with  the  fame 
reafon  fay,  that  a  juft  and  good  Being  would  not 
deluge  a  world,  and  fave  Noah  ;  commit  the  Sod- 
omites to  the  fire,  and  refcue   Lot;  fate   Jurufa- 
lem  to  the  fword,  faction,    famine,  and  fire,  and 
deliver  the  difciples  of  Chriit  ;    and  on  the  fame 
principle  infer,  that  thofe,  and  a  multitude  of  oth- 
er well  authenticated  events  of  the  fame  complex- 
ion, never  did  take  place.     But  it  is  evident  from 
fcripture,  that  they  did.     Hence,  we   cannot  ob- 
ject to  a  day  of  judgment  on  account  of  the   man-' 
ner  in  which  God  will  treat  us,  at  that  time. 

But  his  judging  us  in  this  world  does  fome- 
thingmore,  than  obviate  the  above  objection. 
It  proves  that  God  will  judge  us  in  the  world 
to  co  me. 

Acting  as  a  judge  (hows,  that  the  character  of 
a  judge  belongs  to  him.  To  complete  the  char- 
acter, and  make   it  appear  juft,  he  muft  finally 


ill 


.treat  every  one,  as  he  deferves.  This  he  doth  not 
do  in  this  life.  So  far  as  he  judges,  he  judge", 
righteoufly.  But  he  doth  not  finifh  the  work. 
He  gives  to  his  people  but  afmall  part  of  the  re- 
ward of  grace.  He  punifhes  finners  here  infinitely 
Jefs,  than  they  deferve.  An  exact  diflribution  of" 
rewards  and  punifhments  is  not  obferved,  in  the 
adminiilration  of  his  government,  among  men 
here  below.  Sinners  are  not  treated  alike.  Some, 
of  mofl  vile  characters,  .are  punifhed  lefs,  than 
fome,  who  are  lefs  vile.  A  tyrant  lives  in  eafe  and 
pleafure  ;  millions  fufFer  extreme  diftrefs  from 
his  cruel  fword,  and  wide  ravages.  An  hard 
m after  enjoys  health,  and  lives  luxuriouily  on  the 
effects  of  the  labor  of  wretched  (laves  ;  the  fer- 
vant,  a  better  man  than  his  mader,  is  in  want 
of  all  things,  and  finally  dies  under  the  whip. 
Some  good  men  have  an  harder  lot,  than  fome 
wicked  men.  A  perfecuting  monller  of  cruelty, 
who  feafts  a  malicious  eve  on  the  tortures  of  the 
perfecuted,  enjoys  himfelf  in  a  palace  :  the  hum- 
ble benevolent  chriftian  perifhes  in  a  filthy  dun- 
geon, or  on  the  rack,  or  at  the  Hake.  A  Dives 
was  chat  bed  in  purple  and  fine  linen,  and  fared 
fumptuoufly  every  day  :f  A  Lazarus,  covered  with 
fores,  lay  at  his  gate,  on  the  damp  earth,  cold  and 
hungry,  unpitied,  unlefs  by  dogs.  No  doctrine  is 
more  apparently  true,  than  that,  which  announ- 
ces, that  there  is  not  an  equal  diflribution  of  re- 
wards and  punifhments  in  this  life.  Our  Lord 
gave  his  teftimony  to  the  truth  of  it,  in  that  part 
of  his  parable  concerning  Dives  and  Lazarus, 
which  reprefents  Abraham,  as  faying  to  the  rich 
man  in  Hell,  thou  in  thy  life  time  received/I  thy  good 
things,  and  Lazarus  likewife  evil  things .*  Hence 
i;  may  be  inferred,  that  he  will  act,  as  man's  judge 


\  Luke  xvi.  19. 


Luke  xvi.  35, 


412 


in  a  future  ftate,  and  give  every  one  a  due  reward, 
that  he  may  be,  and  appear,  a  righteous  judge. 

From  the  judicial  acts  of  God,  the  holy  fpirit 
argues  the  certainty  of  a  day  of  judgment.      Let 
us   recite  two  paflages,  which  contain  this  mode 
of  arguing.     One  is  in  an  epiftle  of  Peter's.     It  is 
exprelTed  thus :   For  if  Gcd  /pared  not  the  angels, 
that  finned  but  eafi  them  down  to  hell,  and  delivered 
them  into  chains  of  darknefs,  to  be  refer  ved   unto 
judgment.     And  fpared  not  the  old  world,  but  farced 
Noah  the   eighth  per  J  on — and  turning  the  cities   of 
Sodom  and  Gomorrah  into  afhes,  condemned  them 
with  an  overthrow,    making  them  an  example  unto 
thofe  that  after  Jhould  live  ungodly.     And  delivered 
jufl  Lot — The  Lord  knoweth  how  to  deliver   the 
godly  out  of  temptations,  and  to^referve  the    unjuft 
unto  the  day  of  judgment   to  be  punijhed*     The 
other   paffage  is   in  Jude.     And   is  as  follows. 
/  will  therefore  put  you  in  remembrance  though  ye 
once   knew  this,  how  that  the  Lord,  having  faved 
the  people  out  of  the  land  of  Egypt,  afterward  de- 
flroyed   them  that  believed  not.     And  the  angels 
which  kept  not  their  firfl  e/late,  but  left  their  own 
habitation  he  hath  referved  in  everlafling  chains 
under  darknefs  vnto  the  judgment  of  the  great  day. 
Eve?i  as  Sodom  and  Gomorrah,  a?id  the  cities  about 
them  in  like  manner  giving  themj elves  over  to  forni- 
cation, and  going  after  flra^ge  flejb  are  fct  forth 
for  an  example,  fuffering  the  vengeance  of  eternal 
fire.\    The  obvious  fenfe  of  thefe  paflages  is  this. 
Since  God  did  doom  the  finning  angels  to  a  ftate 
of  defpair,  and  holds  them  in   his  power  with  a 
determination  to  judge  them  in  the   great  day  ; 
and  poured  out  his  judgments  on   the  old  world, 
Sodom,  and  the  unbelieving  Ifraelites ;  and  faved 
Noah  and  Lot  from   the  evils,  that  fell  on  thofe 


*  2  Peter  ii.  4>  5>  (>>  7, 9,        f  Jude,  verfes  5, 6,  7. 


4l3 

Tinners ;  he  will  judge  all  in  the  great  day,  and 
execute  his  vengeance  on  the  ungodly,  and  fave 
the  righteous.  By  thefe  inftances  God  hath  told 
us,  that  a  day  is  appointed  for  our  trial,  and 
what  the  event  will  be. 

4.  God  hath  given  laws  to  mankind.  This 
is  not  difputed.  All  agree  that  he  hath  not  left 
his  rational  creatures  to  live  as  they  lift  without 
regard  to  right  or  wrong.  Should  one  plead  that 
God  hath  given  us  licence  to  blafpherne  his  holy 
name,  and  liberty  to  injure  and  abufe  one  anoth- 
er, people  would  think  he  ought  to  be  confined 
in  a  mad  houfe.  The  laws  of  God  contain  the 
following  things. 

First,  They  point  out  man's  duty,  and  re- 
quire him  to  do  it.  If  we  exclude  the  idea  of 
duty,  we  exclude  the  idea  of  law.  For  that  can- 
not be  law,  which  does  not  require  any  thing 
of  us. 

Secondly,  The  laws  of  God  are  fan&ioned 
with  promifes  of  bleflings  to  thofe,  who  obey 
them,  and  with  threatenings  of  evil  to  thofe,  who 
difobey.  For  inftance,  the  law  of  faith  promifes 
eternal  life  to  believers,  and  threatens  the  unbe- 
liever with  everlafting  punifhment.  If  no  promifes 
and  threatenings  were  annexed  to  the  laws  of  God', 
there  would  be  no  motive  to  obey  them.  Confe- 
quently,  there  would  be  no  force  in  his  laws.  It 
would  anfwer  no  good  end  to  hTue  precepts  unat- 
tended with  motives.  There  are  no  motives, 
but  what  are  contained  in  the  promifes  and 
threats.  They  hold  up  evil  and  good  as  excite- 
ments to  fear  and  hope,  to  induce  us  to  avoid  fin 
and  ferve  God.  They  (how  the  tendency,  that 
holinefs  and  fin  have  to  promote  public  happi- 
nefs  and  mifery,  to  excite  action  upon  the  princi- 
ple of  benevolence.  Promifes  and  threats  ex- 
hibit the  true  and  glorious  character  of  the  Moft 


4U 

High,  whofe  character  is  a  proper  motive,  or  ob- 
ject of  friendly  aiie&ion  to  him.  Thefe  are  mo- 
tives contained  in  the  fanctions  of  the  laws  of 
God.  Befides  thjfe,  there  is  not  a  motive.— 
Without  thefe,  there  would  be  no  motive  to  ex- 
cite obedience.  Therefore,  they  are  neceffary, 
and  what  in  our  ideas  are  involved  in  divine  laws. 

Thirdly,  The  promifes  and  threatenings  will 
take  place.  In  this  view  they  have  influence,  For 
it  is  the  expectation,  that  the  threats  will  be  realir 
zed,  which  makes  them  a  terror  to  evil  doers.  It  is 
the  prof;3ecl:,  that  proinifed  blefling  will  be  grant- 
ed, which  excites  hope,  and  puts  us  in  purfuit 
of  future  promifed  good.  It  is  the  profpecl,  that 
God  will  blefs  his  people,  and  punifh  h:s  ene- 
mies, that  his  truth,  grace  and  juftice  appear, 
which  are  objects,  that  ex:ite  proper  ferifations  of 
heart  towards  him.  Were  the  promifes  and 
threatenings  never  to  take  place,  all  the  motives, 
which  they  contain  would  be  a  nullity.  Inftead 
of  exciting  reverence  for  the  laws,  they  would 
excite  contempt.  Hence  it  appears  neceffary, 
that  his  laws  mould  be  executed.  Every  good 
thing  promifed  to  the  believer  mud  be  granted, 
according  to  the  genuine  import  of  the  promifes. 
And  all  the  terrible  things  denounced  againft  the 
wicked  mud  be  infli&ed,  according  to  the  ipiritt 
and  true  fenfe  of  the  threatenings. 

But  in  this  life,  the  promifes  and  threats  arc 
not  fulfilled.  He  does  not  give  his  people  ail  the 
bleflings  promifed.  Infinitely  the  greateft  are 
yet  to  be  granted.  Neither  does  he  inflict  all  the 
evil  threatened.  The  infinite  evil  of  fin,  and  ine- 
qualiiy  of  inflicted  punifhments  in  this  life,  are 
indubitable  evidences,  that  threatenings  are  not 
completely  executed  here.  Therefore,  mankin4 
mult  be  judged  hereafter  in  a  future  ftate,  that 
the  promifes  and  threatening  may  take  place. 


4*5 

5-  In  plain  and  pofitive  language  the  fcrip- 
tures  teach  us,  that  God  will  judge  mankind } 
and  that  a  day  is  appointed  for  that  purpole. 

For  the  works  of  manjhall  he  render  unto  him, 
and  canfe  every  man  to  find  according  to  his  ways.* 
Rejoice,  0  young  man,  in  thy  youth  ;  and  let  thy 
heart  cheer  thee  in  the  days  of  thy  youth,  and  walk 
in  the  ways  of  thine  heart,  and  in  the  fight  of  thine 
tyes  :  but  know  thou,  that  for  all  thefe  things  God 
will  bring  thee  into  judgment. -\  God  Jhall  bring  ev- 
ery work  into  judgment  with  every  fecret  thing, 
whether  it  be  good,  or  whether  it  be  evil.\  For 
thine  eyes  are  open  upon  all  the  ways  of  the  fons  of 
men,  to  give  every  one  according  to  his  ways,  and 
according  to  the  fruit  of  his  doings. %  For  we  Jhall 
all fi  and  before  the  judgment  feat  of  Chrifi.  ||  In  the 
day  when  he  Jhall  judge  the  fecret  s  of  men.*ft  Be- 
caufe  he  hath  appointed  a  day  in  the  which,  he  will 
judge  the  world  in  right eoufnefs .  *  * 

Christ  frequently  fpake  of  the  day  of  judg- 
ment. And  whenever  he  did,  he  confidered  it  as 
an  event,  that  would  infallibly  take  place.  The 
inltances  are  too  many  to  be  mentioned  now. 
Let  one  fuffice. 

On  a  certain  time,  when  circumftances  gave 
him  a  favorable  opportunity,  he  introduced  it, 
by  delivering  a  parable.  The  fubftance  may  be 
expreffed  in  the  following  words.  A  man,  being 
about  to  go  a  long  journey,  called  his  fervants 
together,  and  delivered  to  each  one  a  fum  of  mon- 
ey, and  ordered  them  to  improve  it  well,  that  he 
might  reap  profit  from  it  on  his  return.  He  went 
his  journey,  and  after  long  abfence  returned,  and 
reckoned  with  the  fervants.  He  found,  that  two 
of  them  had  bet  n  faithiul.     Thofe   he   received 


*  Job  xxxiy.  si.  f  Ecc.  xi.  9.  \.  Ecc.xii.  14, 

§  Jcr.  xxxii.  19.  1  Rom.  xiv.  jo.     1  Rom.  ii.  16, 


*r 


Aftsxvii.  31. 


416 

into  his  favor.  He  found,  that  one  had  been 
unfaithful.  Him  he  cad  off,  and  gave  him  up 
to  the  tormenters. 

By  the  parable  he  fignified,  that  he  was  about 
to  go  away  ;  but  would  return  after  a  long  time. 
"  I  fhall  leave  the  world  foon,  and  go  to  my  Fa- 
ther, and  dwell  with  him  a  long  time  ;  then  I  will 
come  to  the  earth  again,  and  reckon  with  man- 
kind to  fee  what  improvement,  they  have  made 
of  the  privileges  and  abilities,  which  I  have  given 
them.  Thofe  who  are  faithful,  I  will  admit  to  my 
favor  ;  but  thofe,  who  are  not,  fhall  be  caft  off, 
and  given  up  to  fuffer  extreme  for  row  and  pain." 

When  he  had  thus  introduced  the  fubject,  he 
proceeded  to  a  particular  information  of  what  he 
would  do,  when  he,  the  fon  of  man,  fhould  come. 
When  the  Jon  of  man  /ball  come — then  fhall  he  fit 
-upon  the  throne  of  his  glory :  And,  before  him  '/hall 
be  gathered  all  nations  ;  and  hejhallfeparate  them 
one  from  another,  as  a  jhcpherd  divideth  his  fheep 
from  the  goats  :  and  he  Jhallfet  the  Jloeep  on  his 
right  hand,  but  the  goats  on  his  left.  Then  fhall the 
king  fay  unto  them  on  his  right  hand,  come  ye  bleffed 
of  my  Father,  inherit  the  kitigdom  prepared  for  you 
from  tbe  foundation  of  the  world.  Then  floall  he  fay 
alfo  unto  them  on  the  left  hand,  depart  from  me,  ye 
curfed  into  everlafling  fire  prepared  for  the  devil 
and  his  angels*  If  language  can  communicate 
fentiments,  the  certainty  of  a  day  of  judgment  is 
expreifed  by  Chrift  in  thefe  words. 

II.  On  that  day,  all  mankind  will  be  collected 
together. 

When  Saint  John  had  the  day  of  judgment  re- 
prefented  to  him  in  a  vifion,  he  faw  the  dead 
fmall  and  great fland  before  God.-f  Saint  Paul  tes- 
tified, that,  we fhall  all  fland  before   the  judgment 


*  Mat.  xxv.  31,  32,  33,  34*  41.    t  Rev.  x*.  12. 


4^7 


feat  tf  Chrijl.  Our  Lord,  you  recoiled,  fald,  that 
before  him  all  nations  mould  be  gathered.  Seve- 
ral things  may  be  offered  to  fhow  why,  they  will 
be  fummoned  to  appear  together  before  Chrift's 
tribunal. 

i.  In  inflances  of  judging  people  in  this  life, 
God  has  made  his  judicial  proceedings  public. 
That  which  refpeded  Adam,  has  been  known  in 
every  age,  fmce  it  took  place.  Thofe  relative  to 
Egypt,  Affyria,  the  Jews,  and  a  multitude  of  oth- 
ers, too  well  known  to  need  a  recital,  were  pub- 
lic at  the  times,  in  which  they  took  place,  and 
ever  fince  ;  and  will  be  to  all  in  future  time,  who 
will  be  acquainted  with  the  bible.  Hence  it  is 
rational  to  conclude,  that  in  judging  the  world, 
he  will  do  it  in  fuch  a  manner,  as  that  his  pro- 
ceedings, in  that  great  affair,  will  be  publicly 
known.  Inflances  of  judging  people,  and  nations 
here,  though  in  themfelves  vaftly  important,  and 
anfwering  many  wife  ends  ;  yet  compared  with 
judging  the  world,  and  ends  to  be  anfwered  by  it, 
become  cyphers.  Are  thefe  comparatively  incon- 
fiderable  judicial  ads  exhibited  to  public  view  ; 
we  may  conclude,  that  God  will  ad  in  the  molt 
public  manner  in  an  affair  of  fuch  infinite  magni- 
tude, as  that  of  completing  his  judicial  proceed- 
ings, by  judging  a  whole  world.  And  we  may 
add,  angels  and  devils.  For  they  will  be  judged 
at  that  time.  The  inference  from  his  judging  in 
that  public  manner,  which  we  have  reafon  to  think 
that  he  will,  is.  that  all  will  be  called  together  to/ 
give  an  opportunity  to  make  his  proceedings 
known. 

2.  By  making  his  judicial  ads  public,  he  glo- 
rifies himfelf.  I  will  get  me  honor  upon  Pharaoh , 
upon  all  his  ho/l9  upon  his  chariots  and  horfemen* 

*  Excd.  xiv    17. 

F  f  f 


4i8 


For  this  fame  purpofe  have  1  raifed  thee  up  that  I 
might  fit  w  my  power  in  thee,  and  that  my  name  might 
he  declared  throughout  all  the  earths  The  fong, 
that  Ifrael  fang  at  the  overthrow  of  that  haughty 
monarch,  hath  for  its  leading  idea  the  glory 
"which  God  difplayed  in  the  terrible  judgments, 
"which  were  inflicted  on  him.  When  God  judg- 
ed Ifrael  in  the  wildernefs,  and  doomed  them  to 
death  and  ruin,  he  teftified,  that,  by  that  ad,  he 
would  give  a  moil  illuftrious  difplay  of  himfelf.§ 
As  truly  as  J  live,  all  the  earth  jh all  be  filled  with  the 
glory  of  the  Lord.  When  he  fhall  judge  ail  man- 
kind, which  will  be  a  wTork,  that  will  infinitely 
tranfeend  all  his  pad  works  of  this  nature,  it  may 
be  expected,  that  he  will  make  mod  illuftrious 
difplays  of  himfelf.  But  we  have  more  evidence 
of  this,  than  what  rifes  from  inference.  The  dox- 
ology,  that  will  be  fung,  in  the  day',  when  God 
fhall  pafs  fentence  upon  all,  is  expreflive  of  the 
great  glor.y,  that  he  will  get  by  it.  "  Aileluia  : 
iaivation,  and  glory,  and  honor,  and  power  unto 
the  Lord  our  God.  For  true  and  righteous 
are  his  judgments,  and  again  they  faid,  Alleluia." 
"  And  her  fmoke  lofe  up  for  ever  and  ever." 
To  fee  the  difplay  that  God  will  make  of  himfelf, 
there  is  the  utmoft  propriety  of  his  aflembling  all 
mankind  before  his  tribunal.  For  how  will  his 
glory  appear,  unlefs  mankind  be  called  together 
to  fee  ir. 

By  being  prefent,  they  will  have  an  opportu- 
nity of  feeing  the  difficulties  and  objections  re- 
moved, which  they  have  againft  the  manner  of 
his  government  of  the  world.  Now  they  blame 
God.  They  think,  he  might  have  made  a  better 
world,  and  wonder  why  he  did  not.  They  think 
things    might  have  been  adjufted   more  wifely. 


f  Rom.  ix.  17. 


§  Num.xiv.ai. 


419 

They  think  it  is  vmjuft,  that  poor  mortals  mould 
fuller  a  burden  of  aiJIictions  in  life,  then  die  and 
go  to  hell.  They  think,  it  is  hard,  that  fome 
mould  be  left  to  perifh,  while  others  are  faved. 
They  cannot  fee,  why  -God  mould  blame  them 
for  not  loving  him  with  all  the  heart,  when  chey 
think  they  are  unable  to  do  it.  I  buzo  thee  th&t 
thou  art  an  hard  man9  reaping  where  thou  heft 
not  [own.  and  gathering  where  thou  halt  not  ft  raw- 
ed  *  Is  language  expreflive  of  the  feelings  of  the 
fmful  heart  towards  God.  And  good  people 
ha  \re  fometimes  a  degree  of  the  fame  wicked  fen- 
fa1  ions.  In  the  day  of  judgment  God  will  (how 
that  he  acted  wifely,  in  governing  the  world  as  he 
dul,  which  will  give  full  fatisfaction  to  holy  be- 
ings, and  excite  the  hjgheft  exercises  of  joy,  and 
ftop  the  mouths  of  finners.  By  being  prefent 
they  will  be  under  advantage  of  feeing  a  glorious 
difplay  of  divine  grace  and  jultice.  The  holy  fove- 
reign  of  the  world  faves  believers  and  pumfhes 
the  wicked.  Againft  this  conduct  many  hirer 
complaints  are  made.  The  human  heart  lifes 
againft  it.  God  will  look  into  this  matter,  in 
the  folemn  day  of  trial,  and  mow  on  which  fide 
the  blame  lies.  He  ivill  bring  to  tight  the  hidden 
things  ofdarknefs,  and  make  manifeft  the  counfcls  of 
the  hearty  Every  idle  word  that  men  (hall  fptak, 
they  jhall  give  account  thereof  in  the  day  of  judg- 
ment^ He  will  expofe  the  fins  of  every  one  to 
public  view.  How  exceedingly  vile  will  men  ap- 
pear. They  will  appear  fo  hateful  and  ill-deferv- 
ing,  that  the  riches  of  God^s  grace  in  faving 
Chrift's  people,  will  be  magnified  beyond  concep- 
tion ;  and  the  punifhment  of  impenitent  finners 
will  appear  fo  perfectly  right,  that  they  will  be 
convicted  of  the  impropriety  and  fin  of  all  their 
hard  fpeeches  againft  God. 

*  Mat. xxv.  24.         f  i  Cor.  iv.  $.         X  Mat.  xii.  36. 


420 


By  being  together  in  the  prefence  of  their 
Judge,  they  will  have  an  opportunity  of  feeing  in 
clear  light,  why  God  feparates  finners  and  faints. 
They  live  together  in  this  world.  Let  both  grow 
together  until  the  harvefk*  They  have  connections 
with  one  another  here.  Some  of  which  are  in- 
teresting, and  fome  very  dear.  Such  are  thofe 
between  the  partners  of  each  other's  joys  and  for- 
rows  in  the  conjugal  ftate — between  parents  and 
children — between  minifters  and  people,  and  be- 
tween members  in  church  fellowship.  At  death 
connections  are  difTolved  between  the  righteous 
and  the  wicked.  Until  the  day  of  judgment  they 
will  live  apart.  And  fo  they  will  forever  after 
that  great  day.  Though  apart,  and  in  infinitely 
different  ftates,  they  will  be  in  fight  of  each  other. 
Abraham  could  ca(t  his  eye  towards  hell,  and  fee 
the  rich  man  in  torment.  That  fame  rich  man 
could  lift  up  a  painful  eye,  and  fee  Abraham  and 
Lazarus.  The  righteous  /hall  go  forth,  and  look 
upon  the  car  cafes  of  the  men,  that  have  tranfgrefjcd 
again/l  me.  For  their  worm  /hall  not  die,  neither 
fhall  their  fire  be  quenched.\  To  be  thus  fepa- 
rated  requires  a  weighty  reafon.  And  to  recon- 
cile the  righteous  to  it,  and  convict  fmners  of  the 
propriety  of  it,  and  flop  their  cavilings  a-^ainfl 
God,  the  reafon  rnuft  be  feen.  In  the  great  day 
he  will  make  the  reafon  known.  He  tells  us 
now,  why  he  feparates  them.  But  then  he  will 
do  it  more  clearly,  by  laying  open  the  character  of 
every  one.  When  he  does,  the  contrail:  of  char- 
acters will  appear  fo  great,  that  all  will  fee  abun- 
dant reafon  for  the  wide  feparation. 

That  God  may  have  an  opportunity  of  exhib- 
iting himfelf ;  and  all  mankind  have  opportu- 
nity of  learning  more  fully,  that  he  acts  wifely-  in 


Mat.  xiii.  30. 


f  Ifai.lxvi.  24. 


421 

his  government  of  the  world  ;  and  that  they  may 
behold  his  grace  and  juftice  mine  in  his  treat- 
ment of  mankind,  and  fee  thereafon  of  his  fepa- 
rating  his  friends  and  enemies,  aie  reafons,  why- 
all  mould  be  affembled  at  the  auguft  court  of 
heaven ;  and  reafons  alfo,  why  fuch  an  event 
may  be  expected. 

3.  Their  connections  feem  to  require,  that 
they  mould  be  together  at  the  trial. 

There  are  a  multitude  of  things,  which  take 
place  between  the  children  of  men  in  this  life  to 
be  fettled  then ;  and  many  kindneffes  expreffed 
among  faints  toward  one  another  to  be  rewarded, 
the  nature  of  which,  is  fuch,  as  will  require  their 
attendance  together. 

There  are  many  things  between  parties,  which 
are  never  fettled  in  this  life,  that  will  be  fettled  in 
the  day  of  judgment.  We  often  hear  it  faid  con- 
cerning people  at  variance,  who  cannot,  or  will 
not  fettle  their  quarrels,  u  their  affairs  mud  be 
left  to  be  fettled  in  the  day  of  judgment."  If  mat- 
ters between  parties  are  to  be  fettled  at  that  time, 
both  parties  muft  be  prefent.  And  thofe  parties 
may  have  difficulties  with  other  parties  to  be  fet- 
tled. And  thofe  other  parties  with  others.  In 
this  fenfe  the  connection  may  be  general ;  and  of 
confequence  all  mud  be  prefent.  But  there  are 
many  affairs  among  mankind  of  extenfive  con- 
nection, which  are  to  be  fettled  then  ;  fuch  ?s 
thofe  that  are  national.  A  tyrant  may  abufe  mil- 
lions of.his  fubjects,  and  do  infinite  mifchief  to 
other  nations.  The  cruel  fword  of  Alexander 
brought  millions  to  an  untimely  end,  and  entail- 
ed wretchednefs  to  pofterity.  A  king  may  be  the 
wicked  caufe  of  rivers  of  blood  among  his  fub- 
jects, and  by  influential  connection  be  the  unjuil 
caufe  of  the  fame  horrid  calamity  among  many 


422 

nations.  And  thofe  nations  may  be  the  inftru- 
ments  of  fpreading  the  calamity  to  others.  In 
this  way,  it  may  extend  over  all  the  nations  of 
the  earth.  Further  the  prefent  nations  may  be 
inftrumental  of  carrying  the  calamities  of  war 
down  to  pofterity.  And  pofterity  (till  further 
down.  We  can  conceive,  and  doubtlefs  it  is  true, 
that  this  kind  of  connection  extends  itfelf  through 
the  earth,  and  through  all  ages.  If  fo  all  man- 
kind mult  be  together,  in  the  day  of  judgment, 
when  God  will  fettle  all  national  affairs,  expofe 
the  tyrant,  and  vindicate  the  innocent. 

Good  people  have  their  connections.  They 
aflift  one  another  in  the  journey  of  life  towards 
heaven.  The  benevolent  man  loves  his  chriflian 
brethren.  He  watches  their  conduct,  prays  for 
their  fpiritual  good,  and  mows  them  kindnefs, 
by  imparting  to  themfuch  things  as  they  need. 
For  every  thing  that  he  does,  for  his  brethren  in 
the  exercife  of  love,  he  will  be  rewarded.  A  cup 
of  cold  water,  given  to  a  difciple  of  Chrift,  will 
not  be  forgotten.  A  reward  is  in  (lore  for  the 
chriflian,  who  gives  it.  And  no  inconfiderable 
part  of  the  reward,  will  be  the  joy,  that  their  pre- 
sence will  give  him  in  the  day  of  Judgment.  The 
Apoftle  Paul  was  inftrumental  of  converting  ma- 
ny, and  of  building  them  up  in  the  faith,  and  or- 
der of  the  gofpel.  He  is  to  be  rewarded  in  the 
day  of  judgment  for  all  his  labor  for  their  fpir- 
itual good.  And  his  reward  will  be  the  joy,  that 
it  will  give  him  to  fee  them  Handing  before  the 
tribunal,  as  monuments  of  the  victorious  grace  of 
God.  For  what  is  our  hope,  or  joy,  or  crown  of  re- 
joicing? Are  not  even  ye  in  the  prefence  of our  lord 
Jefus  Chriji  at  his  coining^  If  the  reward  of  Paul 
is  to  confifl  in  the  joy  that  he  will  have  in  ieeing 


f  x  ThclT.  ii.  19. 


4*3 

his  converts  at  the  day  of  judgment,  they   mud 
beprefent,  or  he  will  not  have  his  reward. 

If  the  converts  of  Paul  muft  be  prefent,  Tim- 
othy mud  be  there  ;  for  he  was  one  of  the  con- 
verts of  St.  Paul.  And  the  converts  of  Timothy 
mud  be  there  alfo,  that  Timothy  may  have  his  re- 
ward for  his  labors  for  their  fpiritual  good.  The 
converts  of  Timothy,  fomeofwhom,  were  prob- 
ably inftrumental  of  converting  others,  and 
they  of  others,  all  for  the  reafon  jufl  given,  mud 
be  there  on  the  folemn  day  of  rewards  and  punifh- 
ments.  The  connection  in  this  fenfe  may,  and 
probably  does  exid  through  the  great  body  of 
the  people  of  God,  in  all  ages,  which  fhows  thai 
all  mud  be  together,  when  God  judges  the  world. 


Ok  the  Judgment  of  the  Great  Day* 


SERMON    II. 


jude,  verfe  6. 
Vnto  the  judgment  of  the  great  day* 

IN  treating  upon  thefe  words,  it  was  propofed 
to  fhow,  that  God  will  judge  mankind— 
that  when  he  judges  them,  he  will  gather  them 
together— and  that  the  day,  on  which  he  will  do 
it,  will  be  a  great  day.  We  have  confidered  the 
two  firft  ;  let  us  now  confider  the 
,  III.  The  day  of  judgment  will  be  a  great  day. 
A  day  may  be  called  great  on  account  of  the 
great  things,  which  are  done  upon  it.  The  fourth 
of  July  is  efteemed  a  great  day  ;  becaufe  on  that 
day  of  the  month,  we  declared  ourfelves  free 
independent  dates.  That  was  a  great  day,  when 
God  prornifed  to  give  a  Saviour  to  fallen  man. 
That  was  a  great  day,  when  the  rain  began  to 
fall,  which  deftroyed  the  world.  That  alio,  on 
which  fire  fell  from  heaven,  and  confumed  the 
people  of  Sodom.     That  was  a  great  day,  in 

Ggg 


4^6 

which  God  grave  the  law  from  Sinai.  That  like- 
wife  on  which  the  Saviour  was  born,  and  that  on 
which  he  hung  upon  the  crofs.  All  thefe  have 
been  great  days.  But  were  notfo  great  as  that, 
in  which  God  will  judge  mankind,  except  that,  on 
which  the  Lord  of  life,  cried  out  upon  the  crofs, 
"  It  is  jini/bed."  Grand  fcenes,  and  infinitely 
interefting  events  will  then  take  place.  Such  as 
will  attract  the  attention  of  heaven,  earth  and 
hell.  Some  of  which,  I  lhall  now  mention  with 
a  view  to  fhow,  that  it  will  be  a  great  day. 

i.  It  will  be  a  great  day  ;  becaufe  Chrift  will 
appear  again  to  cur  world. 

Almost  eighteen  hundred  years  ago  he  ap- 
peared among  mankind,  lived  to  the  age  of  thirty 
and  three  years,  and  then  ftiffered  death  on  the 
crofs,  was  buried,  arofe  and  afcended  into  heaven 
to  tarry  there  until  the  end  of  the  world.  Then 
he  will  corne  again  to  our  earth.  That  fame  Je- 
fus,  who  lived  a  term  of  time  in  the  land  of  liracl, 
and  who  was  taken  up  into  heaven,  will  open  the 
heavens,. defcend,  and  come  again  to  this  world. 
He  tarries  to  get  things  ready  for  his  coming,  as 
he  did  for  his  coming  in  the  flefh.  He  then  tar- 
ried to  get  things  ready  for  his  appearance.  He 
now  tarries  to  get  things  re^dy  to  come  to  judge 
the  world.  When  all  things  were  ready,  he 
came  down,  and  died  to  make  atonement.  When 
all  things  are  ready,  he  will  comedown  a  fe  ond 
time,  and  then  judge  the  world.  He  now  up- 
holds the  world  ;  he  raifes  up  nations  and  em- 
pires, and  calls  them  down  ;.  he  fends  forth  the 
heralds  of  his  gofpel  to  call  in  the  elect  from  the 
four  winds  of  heaven  ;  he  difTufes  light  round 
this  blind  world,  and'  by  his  almighty  povver 
opens  the  eyes  of  his  chofen  to  fee  it  -y  he  calls 
away  generations  and  lays  thetfrfe  the  dufr,  and 
brings  forward  others  in,  their  room  }  he  makes 


427 

the  heavens  and  the  earth  ;  thst  is,  civil  and  ec- 
cleiiaiticat powers,  to  prepare  things  for  his  fec- 
ond  app^rratice.  And  when  all  things  are  ready, 
he  wiH  i  >pear. 

2  It  will  be  a  great  day  ;  becaufe  the  appear- 
ance of  C'n  it  will  be  mod  public. 

When  he  appeared  in  the  nV.fh  but  a  very  few 
people,  compared  with  the  great  body  of  mankind, 
few  him.  He  con^ned  himfelf  to  the  land  of  Pa- 
leftine.  And  altho  he  wtnt  into  many  places  in 
that  land,  he  did  not  go  over  the  whole  countrv. 
Multitudes  of  the  peoph:  never  faw  him.  None  of 
the  people  of  other  nations  ever  faw  him  ;  except 
fome,  whn  either  refided  in  the  land  of  Ifraei,  or 
occafionalh  came  there,  during  his  refidence  in 
the  defh.     But  when  he  mall  <rin  the  day  of 

judgment,  he  will  be  feen  bv  ail  mankind.  Be- 
hold he  comet  b  with  clouds ,  and  every  eye  foall  fee 
him.*  All  that  will  be  alive  on  the  earth  at  his 
appearance,  will  fee  him.  The  people  of  the  pre- 
fent  day,  and  all  that  have  lived  before,  and  that 
will  live  in  future  days,  will  behold  him. 

3.  It  will  be  a  great  day  ;'  becaufe  he  will  ap- 
pear in  his  glory.  When  Chrift  fpoke  of  his 
coming  in  the  day  of  judgment,  he  faid,  when  the 
Jon  of  man  jh all  come  in  his  glory  ;-)-  plainly  figni- 
fying  that  when  he  fhould  appear  to  judge  the 
world,  he  fhould  appear  in  his  glory. 

By  his  glory,  which  he  fpake  of,  is  meant,  that 
bright  appearance,  which  was  often  feen  to  attend 
him,  and  which  was  a  token  of  his  majefty  and  of 
his  prefence.  When  he  fpake  to  Mofes  from  the 
bufh  in  Horeb,  he  appeared  in  a  light,  that  appear- 
ed like  fire.  When  he  conducted  Ifrael  from 
Egypt  to  Canaan,  a  bright  cloud  hung  over  them 
by  day  and  by  night.     When  the  people  ki  up  the 

*  Rev.  i.  7.  f  Matt.  xxt.    ;i* 

/ 


4*8 


tabernacle  in  the  wildernefs,  that  brightnefs  hov- 
ered over  it,  and  part  of  it  entered  into  the  taber- 
nacle, filling  it  with  the  appearance  of  light  and 
fire,  and  collected  into  a  fmall  body  in  the  moft 
holy  place,  over  the  mercy  feat  and  ark,  under 
the  wings  of  the  cherubim.  This  bright  appear- 
ance was  called  the  glory  of  the  Lord.  It  tarried 
in  the  moft  holy  place,  until  the  days  of  Eli,  the 
High  Prieft  and  then,  becaufe  of  the  wickednefs 
of  Ifrael,  it  forfook  the  tabernacle  and  appeared  no 
more  till  the  days  of  King  Solomon.  When  Sol- 
omon had  completed  the  building  of  the  temple, 
it  returned  and  entered  in  at  the  door,  and  filled 
the  whole  houfe ;  and  then  collected  in  a  fmall 
body,  in  the  moft  Holy  Place,  in  the  manner  it  had 
done  in  the  tabernacle.  In  the  temple  it  tarried, 
till  about  the  time  of  the  great  captivity  of  the  peo- 
ple of  the  kingdom  of  Judah,  among  the  Babylo- 
nians, and  other  nations  fubjeel:  to  the  Babylonifh 
King  ;  and  was  feen  no  more,  till  the  God  of  If- 
rael appeared  in  the  flefh  to  redeem  a  loft  world. 

Then  it  appeared  feveral  times.  Probably 
this  glory  was  the  ftar,  which  appeared  to  the 
wife  men  of  the  eaft,  and  conducted  them  to  Ju«. 
dea  to  the  place,  where  the  Saviour  was.  This 
bright  appearance,  called  a  bright,  cloud,  over- 
fhadowed  Chrift  and  the  three  difciples,  who  were 
with  him  in  the  mount.  And  when  he  afcended 
into  heaven,  he  went  up  in  a  bright  cloud.  And 
when  he  appears  in  the  day  of  judgment,  he  will 
be  furrounded  with  the  fame  appearance.  Thus 
teftified  the  angels,  who  appeared  and  fpake  to 
thofe,  who  flood  gazing  on  Chrift,  as  he  was  go- 
ing from  earth  to  heaven.  And  while  they  looked 
Jledfqftly  toward  heaven,  as  he  went  up,  behold, 
two  men  flood  by  them  in  white  apparel  ;  which  alfo 
faid,  ye  men  of  Galilee,  why  (land  ye  gating  up  into 
fceaven?    This  fame  Jefus  which  is  taken  up  from 


4*9 

you  into  heaven,  [hall  fo  come,  in  like  manner,  as  ye 
have  feen  him  %o  into  heaven .*  "  He  is  gone  up 
from  you  to  take  his  refidence  in  the  manfion* 
of  glory  ;  but  he  will  return  again  and  vifit  your 
world.  He  went  up  in  a  bright  cloud  ;  and 
when  he  comes  again  he  will  come  in  a  bright 
cloud."  To  this  declaration  of  the  angels,  agree 
the  words  cf  John.  Behold  he  cometh  with 
clouds  f  John  doubtlefs  alludes  to  the  manner 
of  his  appearance  in  inftances  before,  fignifying 
that  he  would  come  in  the  fame  brightnefs,  called 
the  glory  of  the  Lord.  That  glory,  in  which  he  will 
appear,  will  be  brighter  than  the  meridian  fun. 
It  will  illuminate  the  world.  May  it  be  not  faid 
the  univerfe.  What  a  magnificent  appearance 
will  the  Lord  Jefus  make. 

4.  The  angels  will  come  with  him.  Heaven 
will  pour  forth  its  legions  of  angels,  who  will  attend 
on  Chrift,  when  he  fhall  come  to  our  world  again. 

Angels  were  made  to  attend  on  Chrift. — 
Two  angels  attended  him,  when  he  came  to  A- 
braham  at  Marnre.  Jacob  in  a  vifion  faw  angels 
defcending  from  heaven  and  afcending,  while  the 
angel  of  the  covenant,  who  was  Chrift,  was  re- 
newing the  covenant  with  him,  which  the  Lord 
had  made  before  with  Abraham.  When  Chrift 
gave  the  Law  to  Mofes  on  mount  Sinai,  he  did  it 
by  the  difpofition  of  angels.  An  angel  an- 
nounced to  the  fnepherds  his  birth.  When  he 
was  tempted  by  Satan,  angels  defcended  and  ad- 
minifter.ed  unto  him.  When  he  agonized  in  the 
garden,  in  the  deepeft  forrow,  an  angel  was  dif- 
patched  from  heaven  to  ftrengthen  him.  An  an- 
gel came  down  and  rolled  away  the  itone,  that 
lay  on  the  mouth  of  his  fepulchre,  that  when  he 
awoke  into  life  he  mighc   have  opportunity  to 

"  '■« 
*  A&si.  io,  n.  Rev.  i.  7, 


43® 


come  from  his  grave.  Mary  faw  two  angels  in» 
his  grave,  after  he  had  rifen,  one  fitting  at  the 
head,  and  the  other  at  the  place,  where  his  head 
and  feet  had  lain.  When  he  afcended,  two  angels 
appeared  at  the  fame  time  to  thofe,  who  faw  him 
go  up  into  heaven.  When  he  fhall  clothe  him- 
felf  in  majefty,  open  the  heavens,  and  come  down 
again,  all  the  holy  angels  will  come  with  him. 
Legions  of  bright  feraphs  will  attend  him  down 
the  ikies,  and  fhout  his  praifes  in  the  mod  fublime 
fongs.  His  appearance  will  be  very  different 
from  that,  which  he  made  when  he  appeared  to 
take  away  fin.  A  few  men  from  the  eaft  pre- 
fented  their  gifts,  and  paid  homage  to  him  : 
wrhen  he  fhall  appear  again  all  men  will  bow  to 
to  him,  fome  willingly,  others  againft  their  wills. 
Then  a  few  poor  people  frequently  attended  him, 
and  his  very  difciples  were  not  men,  who  made 
a  figure  in  life  :  when  he  fhall  come  again,  all 
the  hofts  of  angels  will  be  his  attendants.  Then 
a  few  poor  mortals  lifped  his  praife :  when  he 
comes  the  fecond  time,  millions  of  angels  will 
found  his  praifes  aloud. 

5.  The  day  of  judgment  will  be  a  great  day  j 
becaufe  Chrift  will  come  in  the  character  of  a 
judge.  Becaufe  he  ;  that  is,  God,  hath  appointed 
a  day  in  the  which  he  will  judge  the  world  in  righ- 
teoufnefs  by  that  man  whom  he  hath  crdained ; 
whereof  he  hath  given  affurance  unto  all  men9  in 
that  he  hath  raifed  him  from  the  dead. I  And  he 
commanded  us  to  preach  unto  the  people^  and  to  tef- 
tify  that  it  is  he  ;  that  is  Chrift,  which  was  or- 
dained of  God  to  be  the  judge  of  quick  and  dcad.% 
Agreeable  to  thefe  texts  are  his  own  words.  The 
Father  judgeth  no  man  ;  but  hath  committed  all 
judgment  unto  thcfon.\\     When  the f on  of  manfhalt 


X  Arte  xvji.  31. 


§  Ads»x.4*» 


|j  John  r.  22. 


43* 

i  ii  ■■ 

tome  in  his  glory r,  and  all  the  holy  angels  with 
him ;  then  jhall  he  fit  upon  the  throne  of  his 
glory '.§  To  reprefent  himfelf  as  fitting  on  a 
throne  in  the  day  of  judgment,  is  reprefenting 
himfelf  as  one  that  would  act  as  king  and  judge. 
For  a  throne  is  a  token  of  royalty  and  judgment. 

When  he  appeared  in  the  flefh,  he  acted  as  a 
Saviour.  He  opened  the  way  of  life  to  mankind. 
He  dated  the  terms  of  falvation,  and  invited  fin- 
ners  to  return  to  the  Lord  in  his  name.  He 
preached.  He  wept  over  finners.  He  died  on 
the  crofs  to  atone  for  their  fins.  After  his  refur- 
reclion,  he  fent  his  Heralds  abroad  among  the  na- 
tions to  inform  people,  that  they  were  finiui,  help- 
lefs  and  ruined,  and  going  to  endlefs  deilruclion; 
and  inform  them,  who  he  was,  and  invke  them  to 
believe  in  him,  and  live  for  ever.  He  holds  out 
the  golden  fcepter,  and  invites  us  to  arife.  touch 
it  and  live.  He  will  continue  to  offer  falvation 
to  mankind  to  the  end  of  the  world.  Then  he 
will  ceafe  to  offer  mercy  to  finners  ;  for  then  he 
will  appear  as  a  judge  to  call  mankind  to  his  tri- 
bunal, to  examine,  and  pafs  fentence,  according 
to  each  one's  character.  Now  he  offers  pardon 
and  life  ;  he  will  then  treat  them  as  they  treat  his 
offer.  Now  he  propofes  eternal  life,  fpeaks  with 
finners  by  his  word,  and  moft  kindly  alks  trn  m 
to  accept  his  glorious  offer  of  mercy  ;  then  he  will 
afk  how  they  treated  his  offer.  And  all  thole, 
who,  now  in  the  day  of  grace,  accept  the  propo- 
fal,  he  will  fentence  to  eternal  life,  and  thofe,  who 
do  not,  he  will  call  into  enternal  mifery.  Thus 
his  appearance  will  be  for  a  very  different  purpofe 
from  what  it  was,  when  he  came  as  Saviour. 

6.  It  will  be  a  great  day,  becaule  Chrift  will 
judge  all  moral  beings,  of  which  we  have  any  ac- 
count. 


§  Mat.  xxv,  ji. 


1*1 

J- 


4  v« 


He  will  judge  every  one  of  mankind.  Adam 
with  his  numerous  offspring  will  be  preient.  Not 
a  man  will  efcape  trial.  The  mod  worthlefsand 
refpe&able,  the  finncr  and  the  righteous,  mult  ap- 
pear before  Chrifl. 

He  will  judge  the  fallen  angels.  When  God 
created  the  angels,  it  is  fuppofed  by  fome  Divines, 
that  it  was  revealed  in  heaven,  that  one  would  be 
born  of  man,  whom  the  angels  would  be  com- 
manded to  worfhip  ;  that  many  of  the  angels  dif- 
dained  the  idea;  that  this  pride  in  their  hearts 
was  their  fin,  and  that  which  made  them  devils. 
Be  this  as  it  may.  It  is  evident,  that  vafl  num- 
bers of  the  angels  turned  rebels  to  God,  and  be- 
came devils.  All  thefe  evil  beings  will  be  judged 
In  the  great  day.  Not  an  individual  will  efcape 
the  penetrating  eye  of  the  judge.  None  can  hide 
themfelves  in  the  dark  regions.  All  mult  come 
forth  and  give  their  attendance  at  the  tribunal  of 
Chrift.  And  the  angels  which  kept  not  their  fir jl 
eftatey  but  left  (heir  own  habitation,  he  hath  refer- 
red in  everlafiing  chains  under  darknefs  unto  the 
judgment  of  the  great  day*  If  God  f pared  not  the 
angels  which  finned \  but  cqft  them  down  to  hell,  and 
delivered  them  into  chains  of  darknefs  to  be  referred 
unto  judgment. \ 

He  will  judge  the  holy  angels.  They  will  all 
be  prefent.  He  will  lay  open  their  amiable  char- 
acter to  the  alTembled  univerfe  of  intellectual  be- 
ings ;  and  will  mod  publicly  approve  of  them  as 
his  friends,  and  faithful  fervants. 

Thus  three  worlds,  heaven,  earth  and  hell  will 
be  judged.  This  will  be  an  event  infinitely  great. 
If  one  poor  mortal  is  taken  from  a  prifon,  and 
carried  before  a  civil  judicature,  and  tried  for  the 
life  of  his  body,  it  engages  the  attention  of  many 


*  Jude,  vcrfe  6.        f  %  Peter  ii.  4, 


L^ 


433 

people,  and  renders  the  day  of  his  trial  memora- 
ble and  great  in  his  family  and  among  his  con- 
nexions. But  how  much  greater  will  that  day  be, 
when  all  mankind,  and  all  good  and  bad  fpirits, 
ihali  appear  before  Chrift,  and  be  tried,  and  be 
fentenced  fome  to  eternal  happinefs,  and  others 
to  eternal  mifery. 

7.  It  will  be  a  great  day  ;  becaufe  all  the  dead 
will  be  raifed. 

That  the  body  mud  die,  and  be  put  into  the 
ground,  to  be  devoured  by  worms,  is  a  mofl  fe- 
rious  confideration.  To  day  you  live ;  to-mor- 
row you  die,  next  day  you  are  carried  away,  and 
laid  in  the  cold  earth.  The  heart  of  the  vain, 
and  the  heart  of  the  infidel,  may  laugh  at  the 
idea ;  but  both  of  them  will  feel  diftreffed,  be- 
yond what  human  tongue  can  defcribe,  when 
death  comes  to  call  them  away. 

But  the  time  approaches  when  the  dead  will 
be  raifed.  Elijah,  a  great  Prophet  in  Ifrael,  raif- 
ed to  life  the  fon  of  the  widow  of  Zarephath. 
Elifha,  his  fuccelTor,  raifed  the  fon  of  the  Shunam- 
mite.  When  Elifha  was  dead,  and  lay  in  his  fep- 
ulchre,  a  dead  corpfe,  which  was  let  down  inta 
the  fame  grave,  revived,  as  foon  as  it  touched  the 
bones  of  Elifha*  Thofe  Prophets  were  a  type  of 
Chrift.  Their  raifing  the  dead,  a  type  that  Chrift 
would  raife  the  dead.  At  leaft,  it  mows  that 
fuch  an  event  is  poffible. 

We  have  pafTages  of  fcripture,  which  ex- 
prefely  declare,  that  the  dead  fhall  be  raifed* 
Many  of  them  that  Jleep  in  the  duji  of  the  earth 
fhall awake \  fome  to  everlafling  life,  and  fome  to 
jhame,  and  everlafling  contempt.^  Thefe  words 
were  fpoken  by  the  prophet  Daniel,  and  pretty 

f  Dan.  xii.  %, 

■       Hhh 


434 


fully  declare,  that  men  "will  awake  from  their 
(lumber  in  the  grave.  "  The  moment,  that  I 
was  writing  this  fentence,  (truck  the  clock  nine, 
in  a  few  moments  more  faid  If  I  (hall  retire  to  reft 
On  my  pillow,  but  may  awake  and  arife  in  the 
morning*  After  a  few  days,  at  mod,  I  (hall  re- 
tire to  the  cold  earth,  where  my  duft  will  remain 
till  the  day  of  judgment.  Then  I  (hall  awake 
and  come  forth  ;  for  Chrifl:  fays  ;"  Verily  verily 
Ifay  unto  you,  the  hour  is  coming,  and  now  is,  when 
the  dead  /hall  hear  the  voice  of  the  Son  of  God,  and 
they  that  hear/hall  live.\\ 

Christ  delivered  thefe  words  in  the  days  of 
his  incarnation.  "  The  hour  is  coming,  when 
thofe,  who  ate  dead  and  in  the  grave  fhall  hear 
my  voice  and  (hall  live.  And  now  is,  the  hour 
now  is  ;  that  is,  in  this  time,  while  I  am  among 
you  the  dead  hear  my  voice  and  rife."  He 
railed  three  in  the  time  he  was  executing  his 
commiflion  as  Saviour.  Some  were  raifed  at  his 
refurre&ion.  At  the  end  of  the  world  he  will 
raife  every  one.  The  venerable  gray  hair  and 
blooming  youth,  the  parent  and  child,  will  come 
forth  out  of  the  ground*  That  power,  which 
quickened  Lazarus,  will  be  able  to  colled  the 
duft  of  men,  and  call  back  their  fouls  to  take 
poffeflion  of  their  bodies.  The  multitudes  of 
unhappy  mortals,  who  have  been  buried  in  the 
feas,  will  be  called  into  life.  Vaft  plains,  where 
dead  bodies,  (lain  in  battle,  have  been  left  to  pu- 
trify  above  ground,  without  the  honor  of  a  de- 
cent interment,  will  be  covered  with  living  men, 
whofeduft  now  lies  mingkd  with  the  common 
duft  of  the  earth.  Every  plat  of  ground,  devo- 
ted to  receive  the  dead,  will  open  its  graves  and 
fend  forth  all  that  have  been  buried  in  them. 


fl  John.  v.  %< 


435 

8.  The  vaft  number  of  rational  bemgs,  that  will 
be  together,  will  make  the  day  great. 

Now  angels  live  in  heaven  ;  devils  in  hell  ; 
mankind  live  in  different  ages  of  the  world,  and 
fcattered  all  over  the  eaith.  Even  people  of  the 
fame  family  are  feparated;  fome  in  the  grave; 
and  fome  among  the  living.  Then  angels,  men 
and  devils  will  be  collected  before  the  judgment 
feat  of  Chrift.  What  an  amazing  number  will  ^e 
together.  Xerxes  collected  an  army  of  five  mill- 
ions. But  what  was  that  number,  compared 
with  the  prefent  inhabitants  of  the  earth?  Still 
lefs,  compared  with  all  the  generations  before 
the  flood  ;  and  from  the  flood  to  Chrift ;  and 
from  the  days  of  Chrift  to  this  time  ;  and  from 
this  time  down  to  the  end  of  the  world.  And 
lefs  yet,  if  we  add,  as  we  mull,  the  whole  hod  of 
angels,  and  all  the  fallen  fphats.  Truiy  the  col- 
lection of  the  inhabitants  of  three  worlds,  of 
heaven,  earth  and  hell,  at  the  judgment  feat  of 
Chrift,  will  make  the  day  great. 

9.  It  will  be  a  great  day  -,  becaufe  every  one 
will  be  attentive. 

Angels  are  now  attentive  to  things  of  eter- 
nity. Their  attention  is  employed  in  pleafmg 
thoughts  on  God,  and  the  things  of  religion. 
Devils  attend  to  the  things  of  eternity.  They 
live  in  eternity  ;  and  cannot  help  attending  to 
everlafting  things.  The  fouls  of  all  good  people, 
that  are  dead,  attend  to  nothing  elfe,  but  the 
things  of  religion.  Perhaps,  fome  of  our  depart- 
ed chriftian  friends  are  this  day  delightfully  con- 
vening together  on  the  temptations,  trials  and 
dangers,  through  which  they  pafled  on  their  jour- 
ney to  heaven.  Departed  fouls  of  wicked  peo- 
ple attend  to  eternal  things.  They  have  no 
pleafmg  amufements ;  no  hours  of  merriment ;  no 
ambitious  profpe&s ;    no  hopes  of  deliverance0 


To  them  all  Is  eternity.  And  they  have  nothing, 
to  which  they  attend,  but  eternal  things.  A  few, 
in  this  world,  attend.  They  wake  up  out  of  the 
ileep  of  fecurity,  attend,  inquire,  and  feel  con- 
cerned. But  the  great  body  of  people  will  not 
attend.  They  know  that  they  muft  die,  but  it 
gives  them  no  trouble.  To  die,  and  appear  be- 
fore God,  and  be  given  up  to  eternal  happinefs, 
or  mifery,  are  matters  of  fo  little  importance  in 
their  view,  that  they  do  not  give  them  a  ferious 
thought,  or  one  painful  reflection.  They  are  fo 
flupid,  that  the  mod  alarming  confiderations  will 
not  excite  their  fear,  or  put  them  upon  ferious 
inquiry,  "  what  they  fhali  do  ?" 

But  in  the  day  of  judgment,  all  men  will  be 
roufed  into  attention.  There  will  not  be  a  care- 
lefs  fpeclator  among  the  whole.  The  call  to 
come  forward  to  the  tribunal  will  excite  the  at«r 
tention  of  every  one.  Who,  when  he  fees  the 
judge  on  his  throne,  furrounded  with  his  reful- 
gent glory,  can  feel  indifferent  and  unconcerned  ?• 
Who,  when  he  fees  worlds  in  flames,  and  all 
moral  beings  waiting  the  final  decifion  of  the 
judge,  can  be  inattentive  ?  When  a  town  or  fo- 
ciety  of  people  are  awakened,  and  are  under  con- 
viction of  fin,  it  excites  their  attention  to  eternal 
things.  They  hear  with  folicitude;  they  con- 
•verfe,  and  are  inquifitive.  Such  a  day  becomes* 
memorable,  and  is  efteemed  a  great  day.  But 
what  is  this  compared  to  the  day  in  which  all  in- 
tellectual existences  will  be  awake  to  matters  of 
the  firfl  magnitude.  To  fee  a  few  people  awak- 
ened is  really  a  great  affair ;  but  to  fee  worlds 
awakened,  is  infinitely  greater. 

10.  It  will  be  a  great  day  on  account  of  the 
joys  and  forrows  that  will  fill  all  hearts,  at  that 
time.     Thofe  that  will  weep,  will  weep  moft  bit- 


437 

terly.  And  thofe  that  will  rejoice,  will  rejoice 
with  joy  unfpeakable  and  full  of  glory. 

The  day  will  prefent  the  mod  brilliant  fcenes 
to  all  good  beings.  They  will  fee  the  divine  per- 
fections mine  moft  confpicuoufly,  which  will  ex- 
cite, in  their  joyful  breads,  the  higheft  happinefs. 
Divine  juftice  and  fovereignty,  mercy  and  wifdom, 
which  they  will  clearly  fee,  will  charm  their  fouls, 
and  fill  them  with  the  purefl  pleafure.  They 
will  fee  the  wifdom  of  many  providences,  which 
now  appear  dark  and  myfterious.  They  will  un- 
derhand the  end,  God  has  in  view,  in  governing 
the  world  as  he  does.  This  will  give-  them  admi- 
ration and  delight.  Even  God,  himfelf,  will  take 
infinite  delight  in  mowing  his  true  character  in  a 
clear  light  ;.  and  he  will  take  infinite  pleafure  in 
feeing  the  difplays  of  himfelf  ;  and  he  will  take 
pleafure  in  that  pleafure,  which  good  beings  will 
take  in  beholding  him.  Thus  there  will  be  hap- 
pinefs in  the  b:  calls  of  all  good  beings. 

Wicked  beings  will  be  filled  with  the  deepeft 
diftrefs.  A  view  of  God  gives  pain  to  a  finner. 
In  the  day  of  judgment,  finners  will  have  clear 
views  of  God,  which  will  put  them  to  the  moft 
diftreffing  pain.  The  day  will  be  a  day  of  lamen- 
tation and  woe.  When  finners  will  be  called  for- 
ward for  trial,  they  will  not  expect:  to  be  acquit- 
ted. As  foon  as  their  fouls  depart  from  this  world, 
they  know  that  they  mufl  be  eternally  miferable. 
And  this  idea  will  abide  by  them  forever.  When 
they  go  forward  to  the  judgment  feat  for  trial, 
they  will  know  that  the  judge  will  not  acquit  them  ; 
but  expofeall  their  fins  to  the  affembled  univerfe 
of  intellectual  beings  ;  that  their  badnefs  may  ap- 
pear to  all;  that  the  fentence,  which  dooms  to 
everlafting  mifery,  may  appear  juft.  What  horror 
will  this  give  them  !  What  fhame  and  remorfe  will 
they  feel !  when  reflecting  that  they   aje  going 


43» 


before  a  judge,  who  will  (how  what  hateful,  ill-de- 
fer ving  creatures  they  are,  and  that  he  will  be  jud 
in  punching  them  for  ever. 

ii.  It  will  be  a  great  day ;  becaufe  of  the 
conviction  that  will  take  place  in  the  minds  of 
finners. 

One  great  end  of  the  day  of  j  udgment  is  to  con- 
vict  the  wicked  of  their  fins.  Behold,  the  Lord 
comet h  with  ten  ihoufand  of  his  faint s,  to  execute 
judgment  upon  all,  and  to  convince  all  that  are  un~ 
godly  among  them,  of  all  their  ungodly  deeds,  which 
they  have  ungodly  committed,  and  of  all  their  hard 
fpeeches,  which  ungodly  finners  have  fpoken  againfi 
him* 

Sinners  do  many  things  now,  which  they 
think  are  right,  who  will  be  convinced,  in  the 
day  of  judgment,  that  they  are  wrong.  Now  fin- 
ners think  it  nor  fin  to  give  themfelves  up  to 
pleafure :  then  they  will  be  convinced,  that  in- 
ftead  of  purfuing  their  pleafures,  they  ought  to 
have  fpent  the  time  in  prayer,  reading  and  med- 
itation. Now  they  think  it  is  no  fin  to  take  ad- 
vantage of  others,  and  get  good  bargains  for 
themfelves,  and  cheat  if  they  have  an  opportuni- 
ty ;  and  fome  carry  it  fo  far  as  to  fay,  it  is  no 
hurt  to  lie,  if  they  can  get  fomething  by  it :  then 
they  will  be  convinced  that  fuch  conduct  is  finful, 
and  that  they  ought  to  have  regarded  the  good 
of  others,  as  they  did  their  own  good.  Now  they 
think  it  well  enough  to  recreate  themfelves  upon 
the  fabbath,  and  neglect  the  worfhip  and  ordi- 
nances of  God :  then  they  will  be  convinced  of 
the  fin  of  this  conduct.  Of  the  fin  of  thefe,  and 
of  all  their  other  ungodly  deeds,  they  will  be  con- 
vinced. 


*  Judc,  vtrfes  14,  15. 


M 


439 

And  they  will  be  convicted  of  the  fin  of  al! 
their  hard  fpeeches  againft  God.  Sinners  fay  a 
great  deal  againft  God.  Volumes  are  written  to 
find  fault  with  his  facred  truths.  Some  pulpits 
found  loud  with  fuch  things  as,  at  leaft,  imply 
complaints  againft  the  Moft  High.  Sinners  com- 
plain of  the  peculiar,  diftinguifhing  do&rines  of 
the  gofpel.  In  the  day  of  judgment  they  will  be 
convinced  that  it  is  wicked  to  talk  about  God  as 
they  do.  Now  they  fay  "  God  is  an  hard  maf- 
ter  :"  then  they  will  be  convinced,  that  it  is  a  fin 
to  talk  in  this  manner.  Now  they  fay,  "  that 
if  he  acts  as  a  fovereign  he  is  unjuft  :"  then  they 
will  be  -convinced,  that  it  is  finful  to  talk  thus. 
Now  they  fay,  "  it  is  unjuft  to  be  called  upon  to 
love  God  with  all  the  heart,  to  repent  of  fin,  and 
believe  in  the  Lord  Jefus,  when,"  as  they  fay, 
"  they  cannot :"  then  miners  will  be  led  to  fee, 
that  it  was  nothing  but  an  evil  heart,  which  kept 
them  from  loving,  repenting  and  believing  -;  and 
that  to  excufe  themfelves  on  account  of  a  wicked 
heart  is  really  criminal.  Now  they  find  fault  with 
the  way  of  life  by  Chrift.  "  Muft  we,"  fay  they, 
"  renounce  our  righteoufnefs,  heartily  confefs 
that  we  deferve  to  be  caft  into  hell,  and  look  to 
Jcfus  for  falvation,  and  believe  in  him  on  pain  of 
eternal  ruin.  This  is  hard.  This  is  cruel. "  In 
the  day  of  Judgment,  they  will  be  convicted  of 
the  fin  of  talking  in  this  manner.  Now  finners 
ridicule  religion,  call  fober  confcientious  people 
whimfical.  And  the  man,  who  abides  by  the 
doctrines,  which  he  profeiTes,  and  pleads  for  the 
caufe  of  religion,  they  call  fuperftitious.  Of  the 
fin  of  all  thefe  hard  fpeeches,  which  are  in  effect 
againft  God,  they  will  be  convinced  in  the  day, 
when  they  appear  before  God.  For  Chrift  is  to 
convince  all  that  are  ungodly  of  all  their  hardfpcech- 
*s>  which  ungodly  Jinmn  have  fpoken  againfl  him 


44° 


It  will  be  really  a  great  event  to  convince  a  world 
of  finfui  men,  of  all  their  vile  deed?,  and  of  all 
the  hard  things,  which  they  fay  of  God. 

1 2.  It  will  be  a  great  day  ;  becaufe  there  will  be 
an  end  to  the  means  of  grace,  an  end  to  the  world, 
and  all  things  in  it. 

No  more  warnings  will  be  given  to  (-.nners^ 
Every  faint  will  then  go  home  to  reft  from  trials 
and  afflictions.  Sabbaths  will  be  fwallowed  up 
in  one  eternal  fabbath  in  heaven.  The  heralds  of 
the  Lord  Jefus  will  go  fonh  no  more  to  preach  the 
terrors  of  the  Law,  and  adminifter  the  balm  of  the 
gofpel.  No  more  opportunities  for  prayer  will  be 
granted  to  poor  finners  ;  neither  will  the  faints 
lift  up  one  cry  to  the  God  of  mercies  in  their  be- 
half. The  great  work  of  redemption,  as  it  relates 
to  what  is  done  in  this  world  will  be.finifhed. 

Christ  will  then  have  no  further  ufe  for  this 
earth,  and  worlds  fubfervient  to  it.  He  will, 
therefore,  deftroy  it  and  them.  He  will  put  in 
his  fickle,  reap  the  harveft,  and  give  up  the  field 
to  fire.  The  heavens  and  the  earth,  which  are 
now,  by  the  fame  word  are  kept  inflore,  referred  un- 
to fire,  againft  the  day  of  judgment,  and  perdition  of 
ungodly  m en.  *  The  heavens  /hall pafs  away  with 
a  great  noifc,  and  the  elements  /hall  melt  with  fer- 
vent heat,  the  earth  alfo  and  the  works  that  are 
therein  /hall  he  burned  up.-f  Fields  and  vineyards 
will  be  deftroyed,  and  cultivated  no  more.  The 
fun  will  forget  to  rife  and  fet.  The  moon  will  not 
know  her  place.  The  horrors  of  war,  and  the 
fongsofthe  gay  will  totally  ceafe.  Like  noble 
ftructures  and  lofty  piles  tumbling  down  in  a  city 
confuming  in  flames  of  rire,  material  worlds  will 
tumble  from  their  magnificence,  and  periih  in  one 


*  a  Pet.  iii.  7. 


f  %  Pet.  Hi.  i®. 


L 


441 

general   conflagration.     How     tremendous   the 
fcene !  How  great  the  day  ! 

13.  Other  things,  which  will  make  the  day 
of  judgment  great,  will  be  the  reparation  that  the 
judge  will  make  between  the  righteous  and  the 
wicked,  and  the  fentence  that  he  will  pafs. 

Hl /ball  fepar ate  them  one  from  another  as  afhep- 
herd  divideth  his  jheep  from  the  goats  :  and  he  Jh all 
Jet  the  Jheep  on  his  right  hand,  but  the  goats  on  the 
left,*  In  ancient  days  when  people  were  tried  by 
civil  courts,  the  innocent  were  ordered  by  the 
judge  to  go  over  on  the  right  hand  5  the  guilty 
on  the  left.  In  allufion  to  this  practice,  our  Sa- 
viour fpeaks  of  placing  the  righteous  on  the  right 
hand,  the  wicked  on  the  left. 

He  will  feparate  families.  He  will  fet  the  pi- 
ous parent  on  the  right,  and  his  wicked  children 
on  the  left.  The  pious  brother  and  filler  on  the 
right  hand,  the  wicked  parent,  brethren  and  fif- 
ters  on  the  left.  On  the  right  hand  will  ftand 
Enoch,  Mofes  and  all  the  faints,  who  lived  before 
Chrift.  Alfo  all,  who  belong  to  the  fociety  of 
believers  in  the  days  of  the  gofpel.  Our  chriftian 
friends,  who  belonged  to  this  town,  who  are  de- 
parted, you  will  fee  on  the  right  hand  of  the  judge. 
On  the  left  you  fee  Judas,  who  fold  his  Lord  for 
thirty  pieces  of  filver.  Judas,  wouldft  thou  not 
give  more  than  that  goodly  price  to  be  delivered 
from  thy  Judge  !  There  Hands  Pilate  with  pale 
face,  and  trembling  limbs,  who  pafled  fentence, 
that  Chrift  fhould  be  crucified.  Wouldft  thou 
not  give  worlds  and  all  the  equipage  that 'once 
adorned  thy  court  to  be  faved  from  the  fentence, 
that  Jefus  is  about  to  pafs  on  thee.  And  what 
great  multitude  is   that,  which  we  behold  ?  It  is 

*  Matt.  xxv.  3»,  22. 
Iii 


1 


44^ 

that,  which  is  compofed  of  Jews,  who  infulfed* 
Chrift  on  the  crofs,  and  all  unbelievers,  waiting 
to  heaT  the  dreadful  fentence  from  him,  whom  in 
this  life  they  defpifed. 

When  the  trial  is  finifhed,  and  the  feparatioa 
made,  the  judge  will  pafs  fentence.  Come,  ye  blef- 
•  Jfcd  of  my  Father  inherit  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world  *  Songs  of 
praife.will  burft  from  the  vaft  hoft  of  the  right- 
ec'u'S,  expreffive  of  their  joyful  feelings,  and  of 
their  admiration  of  the  grace  of  God  in  their  fal- 
vation.  All  become  filent,  the  whole  multitude 
of  good  and  evil  beings  folemn  and  attentive. 
The  judge  with  a  voice,  that  will  be  heard  through 
the  vaft  hoft,  pailes  fentence  againft  the  wicked. 
Depart  from  me,  ye  ciirfed  rnio  everlqfting  fire  pre- 
pared for  the  devil  and  his  angels.f  They  fink 
under  the  fentence  down  to  eternal  woe.  The 
righteous  afcend  in  triumph  to  eternal  joys. 

Let  us  now  clofe  this  interefting  and  folerrm 
iubject  with  a  very  brief  application. 
£  Christ  hath. a  great  character. 
We  often  judge  of  characters  by  what  they  do. 
In  this  way,  we  may  judge  of  the   character  of 
Ghrift.     Will  he  raife  the  dead,  and  judge  every 
moral  being  in  heaven,  earth  and  hell,  he  will  do 
a  great  work,  that  infinitely  tranfcends  the  abil- 
ity of  any  finite  being.     Can  any  being,  that  is 
not  infinitely  powerful,  wife  and  juft,  do  fuch  a 
great  work  ?  The  work  is  fo  great,   that  it  gives 
the  moft  exalted  thoughts  of  him,  and  compels- 
us  into  a  belief,  that  he  is  God, 

II.  AiUi  we  to  be  judged  for  what  we  do  in 
this  life,  and  to  be  treated  according  to  the  char- 
acter, which  we  form  here,  the  time  of  life  is  im- 
portant 

*  Mat.  xxv.  34.  t  Mat.  xxv.  41* 


' 


\ 


443 

We  live  but  a  fhort  time.  The  oldeft  perfon 
can  fay,  that  his  days  are  few.  But  a  few  live  to 
old  age,  Some  die  in  youth.  Others  are  cutoff 
in  the  midft  of  their  days.  In  this  fhort  life,  ev- 
ery one  of  us  are  forming  characters,  in  which 
we  fhall  appear  in  the  great  day  of  trial.  How 
important  then  is  the  time  of  life. 

III.  Are  we  to  appear  before  Chrift  to  be 
judged,  it  highly  concerns  us  to  fecure  anintereft 
in  his  favor. 

His  fmiles  will  be  life.  His  frowns  will  be 
<leath.  Who,  in  his  fenfes^  wifhes  to  fpend  his 
fhort  life  in  fin,  provoke  Chrift,  and  receive  the 
fentence  :  Depart  ye  curfed. 

IV.  We  have  a  moft  interefting  fcene  before  us. 

A  sick  bed  is  interefting.  Death  is  intereft- 
ing. But  the  day  of  judgment  is  more  intereft- 
ing ;  for  each  one  of  us  muft  be  prefent,  and 
have  a  part  in  the  tranfaclions  of  the  day.  We 
now  realize  life.  We  fhall.  realize  death.  We 
fhall  realize  the  folemn  things  of  the  day  of  judg- 
ment. It  is  certain  that  the  offers  of  mercy  are 
made  co  us.  But  not  more  certain,  than  that  we 
fhall  be  judged.  The  day  being  diftant  does  not 
leffen  its  interefting  nature.  When  the  time 
comes,  it  will  be  as  important  to  us,  as  if  it  mould 
begin  to  day.  It  was  as  interefting  to  Pilate,  who 
lived  feventeen  hundred  years  ago,  as  it  is  to  a 
man,  who  lives  in  this  age.  You  will,  dear 
friends,  feel  the  truth  of  this  obfervation,  when 
you  meet  Chrift  in  judgment.  Delays,  objections 
and  unbelief  will  not  fave  you  from  the  trial* 
Rocks  and  mountains  cannot  cover  you  from  the 
knowledge  of  the  judge.  Be  you,  where  you 
may,  his  fummons  will  arreft,  and  carry  you  to 
the  tribunal.     Amen. 


V 


On  the  endlefs  torments  of  the  finally  impenitent. 


A  DISCOURSE, by  DAVID  PORTER,  A.M. 

Pallor  of  the  Church  in  Spencertown. 


MATTHEW  XXV.  46. 

And  thefe  Jhall  go  away  into  ever  lofting  punijhment. 

AS  a  foundation  for  the  prefent  difcourfe,  I 
have  chofen  one  of  the  mod  unpopular  fub- 
jects  in  the  Bible  ;  but  I  fhall  fpeak,  only  a  very 
few  minutes  and  then  clofe.  If  you  will  give  me 
a  hearing  ear,  and  Chrift  your  hearts,  you  will 
give  all  I  afk  or  defire. 

The  paragraph,  of  which  the  text  is  a  conclud- 
ing declaration,  unfolds  in  definite  terms,  a  fcene 
infinitely  interefting  to  man.  Chrift  has  an  allu- 
fion  to  the  folemn  period,  when  he  mould  come 
in  the  clouds  of  heaven,  with  the  holy  angels, 
wrap  this  earth  in  flames,  and  fummon  all  nations 
to  the  bar  of  God.  He  fpeaks  in  figurative  and 
very  expreflive  language,  refpe&ing  the  righteous 
and  the  wicked,  and  ailerts,  that  thefe  he  Jhall  fep- 
arate  one  from  another ',  as  a  jhepherd  dividetb  his 
Jheep  from  the  goats*      Chrift  then  addreffes  the 


446 

righteous  in  the  moft  perfeft  cordiality,  and  with 
an  approving  fmile,  welcomes  them  to  manfions 
of  immortal  felicity  :  Come  ye  blejftd  of  my  father, 
inherit  the  kingdom  prepared  for  you  from  the  foun- 
dation of  the  world.  Having  thus  fpoken  he  re- 
capitulates their  fidelity  in  his  fervice,  their  fer- 
vent love  and  their  uniform  attachment  to  his  per- 
fon  and  intereft  while  on  earth  ;  to  which  they 
reply,  in  words  becoming  creatures  refcued  from 
fin  and  utter  ruin.  Immediately  afterward,  he 
turns  to  the  wicked,  and  with  a  look  betokening 
the  juft  anger  of  an  incenfed  God,  and  in  words 
defcriptive  of  every  thing  terrible,  afligns  them 
their  portion  in  the  lake  of  unquenchable  fire  ; 
Depart  ye  curfed  into  everlqfting  /ire,  prepared  for 
the  devil  and  his  angeJs,  Upon  this  he  announces 
to  them  their  evil  deeds,  their  contempt  of  his  per- 
fon  and  religion,  and  their  wilful  negleft  of  every 
thing  important  and  reafonable.  They  anfwer 
Chrin:  in  terms  of  felf-juftification,  as  might  be 
expe&ed  from  enemies  ofalirighteoufnefs.  The 
whole  is  concluded  thus  ;  and  thefe  fhall  go  away 
into  everlafting  punifhment  $  but  the  righteous 
into  life  eternal. 

The  firft  part  of  the  verfe  is  to  engage  atten- 
tion.    In  the  explication  of  it^  I  (hall  be  led, 

I.  To  (how,  that  the  finally  impenitent  (hall  be 
puniihed  after  death, 

Many  have  endeavoured,  with  great  art,  to 
make  it  appear  that  there  will  be  no  fufFering  after 
death.  Indeed  every  power  of  the  mind  has  been 
exerted  to  explain  the  fcriptures  into  a  confiflency 
with  the  fcheme.  Undoubtedly  the  plan  is  the 
refult  of  fejfilhnefs.  An  earned  with  to  efcapc 
mi.ery  and  obtain  happinefs,  has  prompted  them, 
if  poflible,  to  warp  the  oracles  of  God,  to  fpeak  in 
j  unification  of  their  principles. 


447 

From  the  perfect,  atonement  of  Chrift,  they 
have  drawn  a  conclufion,  that  none  can  fuffer  af- 
ter death.  If  this  argument  be  of  any  weight,  it 
has  an  equal  degree  of  weight  againft  fuffering  in 
the  prefent  flate.  If  becaufe  Chrift  has  made 
Satisfaction  to  the  law  for  the  fins  of  the  whole 
world,  none  can  fuller  after  death,  the  fame  fatif- 
faction  to  the  law  muft  utterly  exclude  punifhment 
in  this  life.  The  perfect  atonement  of  Chrift 
does  not  exclude  punifhment  in  this  life  ;  and 
hence  the  above  argument  loofes  its  force.  It  is 
true,  the  atonement  of  Chrift  renders  it  confident 
for  God  to  fave  whom  he  pleafes ;  but  it  neither 
fuppofes  him  indebted  to  any  man,  nor  that  any 
man,  fimply  on  this  account,  can  be  alfured  of  e- 
ternal  life.  All  whom  Chrift  has  redeemed  he 
will  infallibly  bring  to  glory ;  but  his  redemption 
and  atonement  are  not  of  the  fame  import.  The 
atonement  is  that  which  renders  it  confident  for 
God  to  (hew  favor  to  the  fmner.  Redemption 
refpe&s  only  thofe  to  whom  the  faving  benefits  of 
the  atonement  are  applied.  By  Chrift's  atone- 
ment man  is  not  made  morally  the  better  ;  neither 
is  the  debt  contracted  by  fin  rendered  the  lefs  ;  fo 
that  as  to  any  claim  on  God,  through  this  medi- 
um, he  can  make  not  the  lead:  pretenfion.  The 
redemption  of  Chrift  is  rather  a  fruit  of  the  a- 
tonement,  referring  to  thofe  who  were  given  to 
him  in  the  covenant  made  between  him  and  the 
Father,  as  the  reward  of  his  fufferings.  In  allu- 
fion  to  thefe  it  is  written  ;  When  thou  fljalt  make 
his  foul  an  offering  for  Jin,  he  jhall  fee  his  feed. 
And  again  ;  All  that  the  Father  giveth  me,  foall 
come  to  me,  and  him  that  comcih  to  me,  I  will  in  no 
wife  caft  out*  Chrift  being  a  propitiation  for  the 
fins  of  the  whole  world,  proves  the  atonement  to 
be  adequate  to  the  offences  of  all  men  ;  and  yet 
without  a  work  of  fpecial  grace  on  the  heart,  not 


448 


one  of  the  human  race  can  efcape  everlaiting  pim- 
ifhment.  Except  a  man  be  born  again,  he  cannot 
fee  the  kingdom  of  God.  Let  it  be  kept  in  mind, 
an  atonement  could  never  have  been  made  for 
fome  men,  and  yet  be  inadequate  to  the  exigences 
of  all  ;  becaufe  fuch  is  the  malignity  of  fin  in  its 
nature,  that  not  an  inftance  of  it,  can  be  right- 
eoufly  pardoned,  but  through  an  atonement  of  in- 
finite merit ;  and  an  afbnement  of  infinite  merit  is 
capable  of  no  acceiTion,  by  which  it  can  better  ap- 
ply to  the  whole.  From  this  confederation,  it  ap- 
pears, that  had  it  been  God's  defign  to  extend  fal- 
vation  onlv  to  one  man,  in  order  to  render  it  con- 
fiftent  with  juflice  tofavethat  one,  an  atonement 
mull  be  made,  in  all  refpecls,  the  fame,  as  if  his 
defign  had  been  to  confer  eternal  life  on  all.  And 
hence  a  conclufion  drawn  from  the  perfect  atone- 
ment of  Chrift  in  favor  of  Univerfalifm,  is  with- 
out weight. 

The  general  fcope  of  God's  word,  with  the 
concurring  voice  of  reafon,  informs  us,  that  God, 
who  is  infinitely  jull,  will  make  a  diff.inct.ion  be- 
tween the  righteous  and  the  wicked  in  the  world  to 
come.  Is  it  rational  to  fuppofe,  that  that  fpirit, 
which  leaves  the  body  while  in  the  full  career  of 
vice,  will  immediately, onits  departure,  mingle  with 
the  blelTed  fociety  of  heaven,  and  partake  of  the 
rivers  of  pleafure  which  flow  from  the  para- 
dife  of  God  ?  But  without  depending  on  our 
own  reafon,  let  us  look  to  the  declarations  of 
fcripture.  On  thefe  the  Univerfaliil  profelTedly 
builds  his  faith.  It  is  laid  of  God,  "  who  will  ren- 
der to  every  man  according  to  his  deeds :  to  them 
who  by  a  patient  continuance  in  well-doing,  feek 
for  glory,  and  honor,  and  immortality,  eternal 
life  ;  but  unto  them  that  are  contentious,  and  do 
not  obey  iht:  truth,  but  obey  unrigfueoufnefs  ;  in- 
dignation and  wrath,  tribulation  and  anguifh,  up- 


449 

on  every  foul  of  man  that  doth  evil  ;  of  the  Jew 
firfl,  and  alfo  of  the  Gentile."  Chrift's  parable 
of  the  rich  man  and  Lazarus  evinces  the  fame 
truth.  Abraham  faid,  fon  remember,  that  thou 
in  thy  life  time  receivedft  thy  good  things,  and 
likewife  Lazarus  evil  things  ;  but  now  he  is  com- 
forted, and  thou  art  tormented.  The  text  alfo 
and  a  multitude  of  other  paffages  are  directly  to 
the  point.  Hence  if  we  look  to  the  fcripture  for 
light,  and  depend  on  its  declarations,  we  may  rely 
upon  it,  that  they  who  die  in  their  fins  ihall  be, 
punifhed  after  death. 

2.  I  shall  fhow  from  fcripture,  that  the  pun- 
ifhment of  the  finally  impenitent,  will  be  eternal. 

Some,  who  admit  a  future  punifhment,  deny  it 
to  be  eternal.  They  profefs  to  believe,  that  the 
impenitent  will  fuffer  for  ages,  they  know  not 
how  many  ;  and  yet  fuppofe  that  all  will  finally 
be  admitted  to  heaven.  Many  who  efpoufe  this 
fcheme,  hold  that  the  finner  will  fuffer  as  much  as 
he  deferves,  in  the  coming  world  ;  and  that  after 
a  period  of  time,  the  debt  will  be  difcharged,  he 
be  loofed  from  prifon,  and  received  to  heaven* 
Their  reafoning  goes  on  this  ground,  that  fin  is 
not  an  infinite  evil.  Sin  is  undoubtedly  an  infi- 
nite evil,  if  by  infinite  evil  be  meant  an  object  de- 
serving endlefs  punifhment.  Otherwife  an  atone- 
ment, effected  by  a  divine  perfon,  would  not  have 
been  requifite  for  a  confiftent  exercife  of  pardon. 
Sin  is  a  crime  committed  aganft  an  infinite  being* 
and  hence  muft  be  infinite  in  its  demerit. 

But  allowing  for  the  prefent,  that  finis  not  an 
infinite  evil,  the  argument  for  univerfal  falvation, 
gains  no  ftrength.  For  however  fmali  criminal- 
ity may  be,  fuffering  will  do  nothing  toward  re- 
moving it.  And  hence  the  fuffering  of  the  wick- 
ed in  a  future  ftate  will  never  reftore  the©  to  iu« 

Kkk 


45° 

nocence.  The  thief  who  has  been  punifhed  for 
his  theft,  is  not  purified  from  guilt,  by  undergo- 
ing the  penalty.  Blameworthinefs  being  not 
diminished  by  fuffering,  the  lead  degree  of  it, 
afide  from  Chrid,  mud  fubject  to  everlaiting 
puni  fitment.  If  any  one  now  defer  ves  evil,  luffer- 
ing  one  year,  or  two  years,  or  ten  million  of  ?gcs 
can  never  make  him  deferve  it  lefs.  So  that  if  we 
go  fo  far  as  to  give  up  the  infinite  evil  of  fin,  noth- 
ing is  given  up,  which  can  afford  the  lead  color 
of  plaufibility  in  favor  of  univerfalifm. 

They  who  would  maintain,  that  the  infinite 
goodnefs  and  mercy  of  God,  are  better  fupported 
upon  the  fcheme  of  the  univerfalids  than  upon  any 
other,  perhaps  labor  under  a  miftake.  Let  it  be 
remarked,  that  goodnefs  and  mercy  are  not  to 
be  meafured  by  the  number  faved ;  but  by  the 
degrees  of  natural  good  conferred.  If  more  nat- 
ural good  can  exid  in  God'6  univerfe,  on  the 
whole,  if  fomefuffer  eternally,  than  though  all  be 
faved,  then  it  will  follow,  that  the  everlaiting  mif- 
ery  of  fome  is  no  infringement  on  God's  infinite 
mercy;  but  effential  to  its  exigence.  It  mud 
be  admitted,  if  God  be  infinite  in  power,  wiidom 
and  goodnefs,.  his  plan  will  terminate  in  the 
greated  general  good  of  the  univerfe.  Matter  of 
fact  evinces,  there  is  fome  natural  evil  in  exif- 
tence,  of  courfe  fome  natural  evil  is  for  the  great- 
eft  general  good.  If  then  fome  natural  evil,  or 
pain  in  this  world,  be  conducive  to  the  highefl  wel- 
fare of  the  whole,  collectively  confidered,  it  will 
be  impoffible  to  make  it  appear,  but  that  fome 
natural  evil  in  the  future  world,  may  conduce  to 
the  fame  important  end.  Thus  if  we  candidly 
attend  to  the  matter,  the  infinite  mercy  and 
goodnefs  of  God  are  found  to  be  as  well  fupport- 
ed, on  the  principle,  that  fome  fhall  fuffer  forever^ 
as  upon  the  plan,  that  all  fhall  be  faved. 


45* 

After  all,  our  chief  dependence  muft  be  on 
Scripture  declaration.  And  here  let  it  be  can- 
didly queried  ;  had  God  defigned  to  inform  us 
that  the  punifhment  of  the  wicked  would  come 
to  a  clofe,  would  he  have  made  ufe  of  the  terms 
found  in  the  fcripture  ?  Speaking  of  the  duration 
of  the  torments  of  the  damned,  would  he  have 
uttered  expreflions  denoting  endlefs  duration, 
when  he  perfectly  well  knew,  the  fufferings  of 
the  vilefl  monfler  who  ever  lived,  would  be  lim- 
ited to  a  very  fhort  period  of  time  ?  Is  this  fup- 
pofeable?  And  if  it  be,  where  fhall  we  find  the 
end  of  conjecture  ?  Are  we  to  entertain  ideas  of 
God  fo  low  and  contemptible,  as  to  fuppofe  him 
neceffitate  i  to  frighten  his  creatures  with  a  falfe 
■picture  of  evils  to  come,  in  order  to  keep  them 
under  any  tolerable  fubjedtion  ?  Has  God  been 
driven  to  fuch  (traits  ?  Is  Jehovah  to  be  brought 
beneath  a  level  with  the  unfkilful  parent,  who 
having  loft  the  reins  of  parental  authority,  fub- 
ftitutes  empty  threats,  which  he  means  not  to  ex- 
ecute ?  and  which  the  child  fpells  out  to  be  only 
bugbears  to  frighten  him  into  his  duty  ?  The 
thought  is  infinitely  derogatory  to  God,  and  even 
blafphemous.  It  being  impoflible  for  God  to  lie, 
every  word  he  has  fpoken  is  according  to  the 
moft  per  feci:  veracity. 

Let  us  then  impartially  attend  to  feveral  texts 
of  fcripture.  Who  mall  be  punifhed  with  ever- 
lafting  deftruction  from  the  prefence  of  the  Lord 
and  the  glory  of  his  power.  Even  as  Sodom  and 
Gomorrha,  and  the  cities  about  them,  in  like 
manner  giving  themfelves  over  to  fornication, 
and  going  after  ftrange  flefh,  are  fet  forth  for  an 
example,  fullering  the  vengeance  of  eternal  fire. 
And  the  imoke  of  their  torment  afcendeth  up 
forever  and  ever.  Wherefore  if  thy  hand  or  thy 
foot -offend  thee,  cut  them  off  and  caft  them  from 


45* 

/ 
■I  |  ■ 

thee :  it  is  better  for  thee  to  enter  into  life,  halt 
or  maimed,  rather  than  having  two  hands,  or  two 
feet,  to  be  cad  into  everlafting  fire. 

Let  fuch  as  deny  the  doctrine  of  the  eternity 
of  future  punifhment,  ferioufly  queftion  with 
themfelves  ;  whether  if  it  had  been  God's  defign 
to  reveal  to  us,  that  the  punifhment  of  the  finally 
impenitent,  would  never  come  to  a  clofe,  could 
he  have  made  ufe  of  ftronger  and  more  definite 
terms  to  convey  the  fentiment,  than  thofe  before 
us  ? 

The  text  is  very  explicit,  Thefejhatl  go  away 
into  everlafting  puniftoment.  The  word  in  the  ori- 
ginal, here  tranflated  evcrlajimgy  is  the  fame  as 
that,  which,  in  the  claufe  following,  is  rendered 
eternal.  The  Englifh  word  eternal  is  ufed  to  ex- 
prefs  the  duration  of  the  happinefs  of  the  faints  ; 
and  if  we  admit,  that  it  denotes  never-ending  en- 
joyment, we  muft  alfo  admit,  that  the  word  ever- 
lafting denotes  the  never-ending  torments  of  the 
damned.  We  are  necellltated  from  the  words  of 
Chrift,  to  view  them  exa&iy  commenfurate  with 
each  other.  For  if  Chrift  had  known,  that  the 
happinefs  of  his  people  would  continue,  after  the 
mifery  of  the  wicked,  mould  come  to  an  end,  he 
would  not  have  exprelfed  the  duration  of  each, 
by  one  fmgle  term  ;  but  he  would  have  varied  the 
expreflion,  as  he  did  the  fentiment.  On  the  prin- 
ciple of  univerfalifm,  the  idea  is  infinitely  vari- 
ous ;  but  Chrift,  who  is  the  true  light,  hath  made 
no  variation  in  the  expreffion.  Neither  can  we, 
without  doing  the  moft  direct  violence  to  Chrift's 
words,  make  a  diftinction  in  the  idea  exprefled. 

3.  I  shall,  fpeakof  the  greatnefs  of  the  pun- 
ifhment, and  mention  fome  of  the  chief  things  in 
which  it  will  confift. 

Something  here  crouds  upon  the  mind  ex-» 
ceedingly  folemn  and  affecting.    And  is  it  not 


451 

ftrange,  we  can  feel  fo  little,  when  we  think  and 
fpeak  of  the  portion  of  ungodly  fmners  ?  Were 
we  this  day  to  be  the  fpectators  of  a  perfon  burn- 
ing at  the  (take,  or  torn  in  pieces  by  wild  beads  j 
how  fhould  we  fhudder  at  the   profpecl !  Every 
countenance  would  turn  pale  ;  neither  could  our 
utmoft  art  fupprefs  the  keen  fenfation,  which  the 
dreadful  fpe&acle,  when  exhibited,  would  excite. 
Could  the  hnner  but  once  open  his  eyes,  and  take 
a  hngie  glance  of  that  hell,  toward   which  he  is 
flattening,  fuch  horror  would  feize  the  f6ul,  that 
he  would  wifh  for  immediate  annihilation,  rather 
than  remain  a  moment  longer  on  the  precipice  of 
impending  ruin.    A  certain  perfon,  whom  I  once 
knew,  was  fuddenly  feized  with  a  diforder,  which 
proved  fatal.     He  was  in  the  bloom  and  vigor  of 
youth,  and  in  the   fafhionable  amufements,   to 
Avhich  the  gay  and  fprightly  are  peculiarly  addic- 
ted, he  was  one  of  the  foremoft.     Upon   being 
informed   by  the  phyficians   who  attended   him, 
that   his  cafe  was   now  defperate,   he  exprefied 
himfelf  nearly  in  the  following  manner  ;  that  if 
his  life  might  be  fpared,  forfo  many  days,  men- 
tioning  the  number,  ten   thoufand  worlds   like 
this,  he  would  moil  freely  give,  for  fuch  a  little 
fpace  of  repentance.     But   he   added,   it  is  too 
late  ;  I  rauft  die,  and  go  away  into   everlafting 
pumihment.     He  foon  expired,  without  giving 
any  evidence  of  a  change  of  heart.     Diftrefling 
indeed  muft  be  defpair  like  this,  on  a  dying  bed  ; 
but  it  is   as  nothing,  compared  to  the  horror  of 
the  loll  finner,  going  away  from  the  bar  of  God, 
into  everlafting  punifhment. 

The  heart-rending  word,  depart,  will  proceed 
from  the  Lion  of  the  tribe  of  Judah.  His  eyes 
will  flafh  devouring  tire.  Then  will  be  realized 
by  finners,  the  truth  contained  in  thefe  words  -y 
All  hands  {hall  be  feeble,  and  all  knees  lhali  be 


•454 



weak  as  water.     No  fooner  will  they  hear  their 

doom,  than  they  will  fink  down,  and  in  an  inftant 

be  ingulphed  in  the  bottomlefs  pit.   Now  they  will 

really  be   in   the    place,    which  all  the  means  of 

grace  could  not  make  them  fhun  :  Now  they  will 

believe  the  divine  threatenings,  which  they  had 

once  confidered  as  an  idle  tale.     Henceforth  there 

will  be  no  hefitation  among  them,  whether  there 

be  a  hell,  however  pofitive  they  might  have  been, 

in  maintaining  the  contrary  opinion. 

The  greatnefs  of  the  ptmifhment  of  the  finally 
impenitent,  is  manifeft,  from  the  greatnefs  and 
goodnefs  of  God,  and  the  infinite  evil  of  fin.  We 
have  at  once  brought  to  view  in  the  character  of 
the  finner,  total  ill-defert  ;  and  at  the  fame  time, 
we  may  behold  God,  angry,  juft,  holy  and  om- 
nipotent, pouring  down  all  the  vials  of  his  wrath 
upon  the  guilty  object.  The  knowledge  of  the 
damned  finner,  will  be  vaftly  extenfive.  He  will 
fee  juft  what  a  being  God  is.  The  divine  law,  in 
its  full  demand,  will  ftand  unclouded  before  the 
eyes  of  the  mind,  and  the  fountain  of  corruption, 
which,  through  this  probationary  life,  had  been 
latent  in  the  heart,  will  fhow  itfelf  without  aveik 
Every  fin  will  be  fet  in  order  before  him.  Each 
tranfgreffion  will  appear  againft  him,  as  a  fwift 
witnefs,  and  prefs  the  conscience,  wkh  the  moll 
poignant  and  cutting  conviction. 

Sensibility  inftead  of  being  in  the  leaft  blunt- 
ed, will  be  awake,  with  a  keennefs  which  is  with- 
out a  parallel,  in  the  moil:  feeling  perfon  upon  the 
face  of  the  earth.  The  foul  being  progrefhve  in 
the  improvement  of  its  faculties,  the  capacity  for 
fulfering,  will  be  forever  enlarging.  It  will  never 
arrive  to  its  meridian  in  this  refpedt.  Befide,  the 
damned  by  furTering,  will  never  loofe  their  relifh 
for  fin.  They  will  roll  it  as  a  fweet  morfel  under 
•their  tongues.     They  will  be  in  a  perfect  rage  a- 


455 

gainft  God,  and  were  it  in  their  power,  they 
would  ftrike  him  out  of  exiftence ;  2nd  yet  for 
thefe  very  feelings,  they  will  experience  anguifh, 
which  will  make  them  wiffi  they  had  never  been 
born.  A  remorfe  and  horror  far  more  dreadful 
and  painful  to  be  endured,  than  to  be  broken  on 
the  wheel,  or  to  fry  in  a  furnace  feven  times  heat- 
ed, each  one  will  know,  and  feel,  and  be  allured 
mud  continue  to  all  eternity.  Every  look  of  Al- 
mighty God  the  Father,  every  frown  of  Chrift  the 
Son,  every  accufation  of  the  Holy  Spirit,  will  fink 
them  lower  and  lower  in  mifery.  The  eye  of 
God  will  be,  as  conftantly  and  intently,  fixed  on 
each  damned  finner,  as  if  there  were  no  other  ob- 
ject in  the  univerfe.  They  will  have  nothing  to 
fcreen  themfelves  a  moment  from  the  blaze  of  di- 
vine wrath.  In  vain  will  they  fay  to  the  mountains 
and  rocks'  fall  on  us,  and  hide  us  from  the  face  of 
Him  that  fitteth  on  the  throne,  and  from  the 
wrath  of  the  Larnbw  At  the  fame  time,  will  the. 
almighty  agency  of  God  keep  the  fuifering  objects 
alive,  with  all  the  keen  fenfibility,  both  of  foul 
and  body.  Not  a  nerve  or  one  of  the  fibres  will 
loofe  its  fuifering  capacity,  nor  undergo  the  leaft 
diminution  in  this  refpect. 

What  will  give  edge  to  the  torment  of  the 
damned,  above  every  thing  befide,  will  be  the 
remorfe  arifing  from  their  treatment  of  Chrift, 
Every  word  of  Chrift  will  be  like  an  arrow  pier- 
cing them  through  and  through  ;  and  even  thofe 
kind  intreaties,  which  muft  have  charmed  every 
mind,  but  the  totally  obftinate,  will  be  a  dreadful 
found  in  their  ears. 

Companions  in  guilt  and  mifery  will  prey  on 
each  other,  as  do  the  vultures  on  the  objects  of 
their  attack.  All  holy  beings  in  the  univerfe, 
will  give  judgment  againft  them.  As  moral  ob- 
ligation is  violated,  fources  of  torment  will  be 


growing  more  numerous.  Their  bodies  being  in 
a  flaming  fire,  the  fmoke  of  their  torment  (hall 
afcend,  accompanied  with  a  conftant  roar  of  cur£ 
ing,  fhrieks  of  horror,  felf-condemnation,  fearful 
cries,  and  notes  of  complete  defpair.  The  mod 
miferable  fituation,  that  ever  a  forlorn  wretch  ex- 
perienced upon  earth,  would  be  a  paradife  in 
comparison  with  it.  One  cries,  O,  for  a  drop  of 
water  to  cool  my  parched  tongue  !  Another,  O, 
for  one  moment's  mitigation  of  what  1  now  feel ! 
Another,  O,  that  it  might  end,  after  millions  and 
millions  of  ages  mail  have  elapfed  !  But  eternity  ! 
eternity  !  that  fatal  word  !  Through  endlefs  du- 
ration, muft  I  endure  the  vindictive  wrath  of 
God,  grinding  me  to  powder,  and  breaking  me 
like  a  potter's  veffel !  Am  I  forever  to  be  kept 
alive,  in  that  lake,  where  their  worm  dieth  not, 
and  the  fire  is  not  quenched  ?  Yes,  here  I  am  to 
burn  as  long  as  there  is  a  God  of  juftice  to  fup- 
port  the  laws  of  eternal  rectitude,  and  take  ven- 
geance on  his  enemies.  But  I  forbear,  and  pro- 
ceed to  make  an  improvement  of  the  difcourfe. 

i.  What  an  unfeeling,  hardened  wretch  is 
that  preacher,  who  will,  for  the  fake  of  filthy  lu- 
cre, or  empty  fame,  prophefy  fmooth  things  to 
fmners  ?  Inftead  of  making  ufe  of  the  terror  of 
the  Lord  to  perfuade  fmners,  he  will  hunt  their 
fouls  by  fewing  pillows  to  their  arm-holes,  and 
lulling  them  to  fleep,  by  the  enchanting  voice  of 
peace.  He  will  deafen  their '  ears  againft  the 
thundering  of  Sinai,  and  give  the  children's  bread 
to  dogs,  even  though  the  ftorm  mould  burft  upon 
them  the  next  moment.  Not  like  this,  was  the 
preaching  of  Chrift,  and  his  holy  Apoftles  and 
Prophets.  They  did  not  heal  the  wound  (light- 
ly ;  but  probed  it  to  the  bottom.  They  did  not 
allow  the  unhallowed  feet  of  the  unclean  to  af- 
cend  the  facred  mount,  left  they  fhould  perifh  in 


457 

the  attempt ;  but  urged  them  to  immediate  re* 
conciliation  to  God,  as  their  only  fafety. 

And  verily,  if  one  of  your  dear  children  blind- 
folded, was  juft  about  to  fall  into  a  flaming  fur- 
nace, fhould  you  not  deem  him  exceedingly  cruel^ 
if  he  mould  infill  upon  it,  in  the  child's  hearing, 
that  there  was  no  more  danger  attending  him, 
than  though  he  were  about  to  fall  upon  a  bed  of 
down  ?  And  yet  the  cruelty  in  this  cafe,  is  not 
capable  of  being  compared,  with  that  of  fpeaking 
peace  to  finners*  Such  preachers,  are  the  blind 
guides,  mentioned  by  Chrifr,  who,  with  their  at- 
tached hearers,  are  in  the  greateil  danger  of  fal- 
ling into  hell.  Beware  of  their  do&rine  as  you 
would  of  the  leaven  of  the  Pharifees  and  Saddu- 
cees,  left  it  be  to  you  as  bitter  as  wormwood,  and 
fharp  as  a  two  edged  fword. 

If  the  foregoing  remarks  be  according  to  truths 
how  important  it  is  for  the  embafTadors  of  Chrift 
to  have  a  feeling  fenfe  of  the  worth  of  fouls  ?  They 
fhould  give  the  ftupid  world  no  reft ;  but  reali- 
zing their  expofednefs  to  endlefs  deftruction,  they 
fhould  preach  with  all  poflible  earneftnefs,  and 
exhort  and  entreat  them  to  efcape  to  the  moun- 
tain, left  they  be  confumed.  For  furely,  every 
ungodly  finner  is  in  a  fituation  hazardous,  which 
is  faintly  pictured  by  a  man  afleep  in  a  flaming 
building,  or  on  the  top  of  a  maft. 

2.  We  infer  the  unkindnefs  of  thofe  parents, 
who  do  not  fpeak  to  their  children,  and  warn 
them  of  the  evil  day,  which  muft  iffue  in  the  ev- 
erlafting  punifhment  of  the  ungodly.  They  have 
been  inftrumental  in  bringing  children  into  the 
world,  and  are  not  wanting  in  making  provifion 
wherewithal  they  may  be  fed  and  clothed.  They 
will  rife  up  early  and  fet  up  late  for  them,  and 
eat  the  bread  of  carefulnefs ;  and  yet  fail  in  the 

LU 


458 

great  affair  of  promoting  their  eternal  falvation*. 
Their  children  are  looking  to  them  for  counfel, 
and  relying  much  on  their  judgment.  Every  day 
pfefents  favorable  opportunities  to  fpeak  to  theif 
children  on  the  great  fubje&s  of  religion,  and  yet 
with  thefe  advantages,  how  many  parents  are  to- 
tally neglectful !  They  will  not  tell  their  children 
there  is  a  hell,  and  that  this  muft  be  their  portion 
unlefs  it  be  prevented  by  repentance  towards  God 
and  faith  in  the  Lord  Jefus  Chrift.  And  is  there 
any  unkindnefs  which  can  compare  with  this  ? 
Is  favage  barbarity  as  unkind  ?  Do  you  feel  for 
your  children  ?  Do  you  believe  they  have  fouls  to 
fave  or  lofe  ?  Then  be  concerned  for  their  im- 
mortal intereft.  Guard  them  againfl:  flnful  pleas- 
ures, as  againfl  the  poifon  of  the  foul.  Pray  earn- 
eflly  to  God  for  them. 

3.  We  infer  the  importance  of  repentance  to- 
wards God  and  faith  in  the  Lord  Jefus  Chrift. 
Without  holinefs,  no  man  fhall  fee  the  Lord. 
You  who  are  in  your  fins,  delay  not  a  moment 
to  make  your  peace  with  God.  You  are  in  dan- 
ger every  inftant  of  falling  into  hell.  Before  a- 
nother  hour,  you  may  be  fealed  to  everlafting 
punifhment.  And  who  among  us  fhall  dwelt 
with  devouring  fire  ?  Who  among  us  fhall  dwell 
with  everlafting  burnings  ? 


'i     i        r. 


= 


fjews  Chriflianiiy  the  Safety  of  this  World. 


y 

A  SERMON,  by  ALEXANDER    GILLET, 
A.  M.Paftor  of  the  Church   in  Torrington3 

State  of  Conned i cut* 


MATTHEW  V.    13, 

Ye  are  the  fait  of  the  earth  ;  hut  if  the  fait  have  lojt 
his  favour,  wherewith  Jhall  it  be  falted  ?  It  is 
thenceforth  good  for  nothing,  but  to  be  caft  out 
and  trodden  underfoot  of  men. 

EVERY  one,  who  has  read  the  hiflory  of  our 
Saviour,  cannot  but  remark  how  exceed- 
ingly careful  he  was,  in  all  his  miniftry,  to  flate 
the  truths,  refpecting  the  kingdom  of  God,  in 
their  genuine  light ;  afligning  to  every  agent, 
whether  God  or  the  creature,  his  proper  flation 
and  rights.  He  took  care,  efpecially,  to  hold  up 
the  divine  character  in  a  high,  holy  and  honora- 
ble point  of  light,  and  to  bear  teftimony  againft 
hypocrify  and  felfiihnefs  in  creatures. 

But  what  may  particularly  attract  our  atten- 
tion, in  this   difcourfe,  is,  the  fpecial  pains,  an<J 


4&Q 


variety  of  figures,  which  this  divine  prophet  ufed, 
to  characterize  his  true  difciples  ;  and  to  repre- 
fent,  of  what  ferious  importance  they  are  to  this 
world. — Ye  are  the  fait  of  the  earth — Ye,  chrif- 
tians,  are  like  fait  to  preferve  this  world  from  pu- 
trefaction, and  deitruction.  If  ye,  therefore, 
who  are  my  profeifed  followers,  lofe  your  favour, 
or  proper  character,  what  would  you  be  fit  for  ? 
Nothing,  but  to  becaft  out  with  the  wicked,  and 
to  fink  down  together  in  the  common  mafs  of 
pollution,  corruption  and  ruin.  It  hence  ap- 
pears, that  true  believers  are  of  great  importance 
to  preferve  this  world  from  deftruction ;  and  it  is 
of  high  importance  that  they  act  in  character. 

Here,  therefore,  are  two  ideas  to  be  illuftra- 
ted  and  proved ; 

I.  That  true  believers,  as  the  fait  of  the  earth, 
are  of  great  importance  to  preferve  this  world 
from  destruction  ;  and, 

II.  That  it  is  of  high  importance  that  profef- 
fors  of  faith  act  in  character. 

I.  It  is  to  be  fhown  that  true  believers,  as  the 
fait  of  the  earth,  are  of  great  importance  to  pre- 
ferve this  world  from  deftruction.  To  illuftrate 
and  eflablifh  this  truth,  it  may  be  neceffary  to 
turn  our  attention  to  the  following  confiderations. 

i.  We  may  attend  to  the  propriety  of  true 
chriftians  being  figuratively  called  fait.  This,  in- 
deed, when  applied  to  the  prefent  fubject,  will  be 
fufficient  for  our  purpofe.  We  therefore  obferve, 
that  fait  is  a  fubftance  which  has  virtues  of  the 
moil  important  fervice  to  our  food  and  nourifh- 
ment.  It  is  a  perpetual  prefervative  of  thofe 
kinds  of  food,  which  are  liable  to  putrefaction. 
It  is  not  only  durable  in  itfelf,  but  it  tends  to  pu» 
rify  other  fubftances,  and  render  them  durable. 
There  is  fomething,  in  molt  kinds  of  provifion, 
tyhich  tends  to  diffolution.     Indeed^  diflblution  is 


4&1 


written  oh  every  thing  under  the  fan.  But  ex- 
perience teaches,  that  fait  has  a  remarkable  ten- 
dency to  counteract  this  diflblving,  putrescent 
quality  in  things,  and  to  render  them  both  fit  ior 
ufe  and  durable :  fo  that  fait  is  a  perpetual  pre- 
fervative. 

Just  fo  it  is,  with  refpect  to  the  true  believer, 
who  iupports  the  chrittian  character.  The 
world  lies  in  wickednefs,  and  has  a  dreadful  ten- 
dency to  fink  in  difiblution.  The  wicked  are  full 
of  thofe  awful  qualities,  which  incline  flrongly  to 
dellru&ion.  Sin  has  a  direct  tendency  to  the 
ruin  of  mankind,  even  to  the  ruin  of  fociety, 
and  to  plunge  every  thing  headlong  into  a  date 
of  diffolution.  Let  fin  have  its  natural  courfe, 
and  the  eauth  would  foon  be  overfpread  with  the 
nioft  wafting  abominations.  Violence  and  devas- 
tation would  foon  pervade  the  human  race. 

But  this  religion,  which  is  taught  by  the  Lord 
from  heaven,  has  a  fpecial  tendency  to  counteract 
thefe  various  abominations.  The  practice  of  it, 
by  true  believers,  tends  to  remove  the  ignorance, 
and  wake  up  the  confeiences  of  finful  men,  and 
to  give  them  juft  ideas  of  the  divine  character, 
law  and  government.  It  leads  men  to  a  knowl- 
edge of  themfelves,  of  their  criminal,  condemned 
and  deplorable  ftate.  This  may  naturally  per- 
fuade  men,  as  moral  agents,  to  quit  their  vile  a- 
bominatiorrs,  and  turn  to  the  living  God.  At 
lead,  they  may  be  convinced,  that  nothing  pre- 
vents this  turning,  but  the  corruption  of  their 
own  hearts  ;  and  the  overt  acts  of  wickednefs 
may  be  greatly  reftrained.  That  thefe  are  the 
effects  of  the  true  believer's  acting  in  character,  is 
evident  from  all  experience.  It  is  always  found, 
that  fmners,  left  to  themfelves,  forfake  God  and 
every  thing  confident  and  becoming,  and  run  di- 
rectly to  ruin.     But  where  God  has  lent  this  holy 


^6% 


religion,  and  his  people  inculcate  it  and  act  it  out, 
the  happy  effects  of  it  are  always  feen.  The  em- 
baffadors  of  the  Lord  of  hofts,  in  particular,  are 
means  of  revealing  and  explaining  the  mind  and 
will  of  God  to  finful  men.  They  are  the  tight  of 
the  world ;  and  cordially  embracing  the  gofpei 
themfeives,  they  ferve  to  enforce  it  on  others. 
Hence  the  memorable  words  of  Chriir.  which  foU 
low  the  text.  Te  are  ihe  tight  of  the  world  ;  a 
city  that  isfet  on  an  hill  cannot  be  hid.  Neither  do 
men  tight  a  candle,  and  put  it  under  a  buJJoel  ;  hut 
on  a  candle/lick,  and  it  giveth  tight  unto  all  that  are 
in  the  houfe.  Let  your  light  fo  Jhine  before  men, 
that  they  may  fee  your  good  works,  and  glorify  your 
Father  which  is  in  heaven.  The  fervants  of  Chrifl 
preach  thofe  important  truths,  which  tend  to 
counteract  the  lufts  of  men  ;  which  renders  it 
emphatically  proper  for  them  to  be  termed  the 
fait  of  the  earth.  By  their  inductions,  counfels, 
warnings  and  reproofs,  and  by  their  holy  walk 
and  converiation,  they  may  be,  and  often  are,  in- 
ftrumental  in  rooting  out  the  feeds  and  plants  of 
fin,  and  in  replanting  and  cultivating  the  feeds 
and  plants  of  holinefs.  The  fame  is  true  of  all  the 
chriftian  brethren,  fo  far  as  their  flation  and  in- 
fluence may  extend.  They  alfo,  are  greatly  in«* 
itrumental  of  fpreading  and  propagating  the  pure 
and  holy  religion  of  the  gofpei,  by  their  heavenly 
counfels  and  examples  ;  and  thus  it  appears  that 
true  believers  are,  with  great  propriety  called  the 
fait  of  the  earth,  as  they  are  inftrumental  of  faving 
and  delivering  mankind  from  the  corruptions  and 
pollutions  of  iniquity. 

2.  The  word  of  God  reprefents,  that  it  is  on 
account  of  the  righteous,  or  true  believers,  that 
divine  wrath  is  often  fufpended  from  being  put  in 
execution  on  thofe  people  who  are,  in  other  res- 
pects, ripe   for   ruin.      Of  this,  we  find  a  molt 


ftfikiiig  inftan'ce,  in  the  cafe  of  Sodom  and  Go- 
morrha.  Thofe  cities,  however  full  of  the  grofleft 
wickednefs,  would  have  been  fpared,  had  ten 
righteous  perfons  been  found  in  them.  How  re- 
markable, to  the  fame  purpofe,  is  the  paifage  of 
the  prophet  concerning  Jerufalem,  when  fenten- 
ced,  for  her  wickednefs,  to  a  long  captivity.  Jer. 
v.  i.  "  Run  ye  to  and  fro  through  the  (treets  of 
Jerufalem,  and  fee  now  and  know,  and  feek  in 
the  broad  places  thereof,  if  ye  can  iind  a  man^  if 
there  be  any  that  executeth  judgment,  that  feekcth 
the  truth,  and  I  will  pardon  it."  That  is,  I  will  par- 
don Jerufalem ;  I  will  fave  the  city  from  denota- 
tion. The  Lord  would  have  fpared  that  idola- 
trous and  bloody  city,  could  but  one  perfon,  that 
executed  judgment,  at  that  time,  have  been  found 
in  it.  How  often  did  Ifrael  efcape  the  threatened 
ftorm,  by  the  intercemon  of  Mofes  !  How  often 
by  the  prayers  of  Davidy  Samuel  and  the  proph- 
ets !  Good  king  Jofiah  mufl  be  gathered  unto  his 
people,  before  the  wrath  of  God  might  fall  on  the 
rebellious  and  incorrigible  Jews.  The  prophet 
Ezekiel  xiv.  13,  14,  offers  another  paifage,  full 
of  inflru&ion  on  this  point.  "  Son  of  man, 
when  the  land  finneth  againft  me,  by  trefpajfing 
grievoufly — -though  thefe  three  men,  Noah,  Dan- 
iel and  Job,  were  in  it,  they  mould  deliver,  but 
their  own  fouls  by  their  righteoufnefs,  faith  the 
Lord  ;"  plainly  intimating,  that  God  is  wont  to 
deliver  many,  even  a  whole  nation  for  the  fake  of 
a  few  righteous.  In  confirmation  of  this  point, 
we  find  that  Jerufalem  was  fpared,  at  lad,  till  all 
the  followers  of  Chrift  had  retired  to  a  place  of 
fafety.  In  this  fenfe,  the  wicked  world  is  faved 
by  the  righteous,  as  corruptible  things  are  faved 
by  fait.  For  their  fakes  the  world  (lands ;  and 
when  they  fhall  be  all  finally  removed  from  the 
^arth,  to  meet  the  Lord  in,  the  air,  at  the  laft  day; 


4 


154 


then  the  earth  itfelf  is  to  be  burnt  up  ;  and  the 
whole  material  fyftem,  which  has  long  been  a 
fcene  of  wickednefs,  is  to  be  dhTolved  with  fervent 
heat. 

What  adds  greatly  to  our  point  is,  that  when 
the  righteous  are  removed  to  a  place  of  fafety, 
then  deilruclion  will  not  tarry.  As  when  Noah 
and  his  family  were  fafely  houfed  in  the  ark,  then 
the  earth  was  overwhelmed  in  a  deluge  of  water  ; 
and  as  when  Let  had  retired  from  Sodom,  then 
the  city  was  wrapped  in  a  flame  of  fire  and  brim- 
stone ;  and  as  when  the  followers  of  Chrift  had 
ail  efcaped  from  Jerufalem,  the  remnant  fell  a 
prey  to  divine  vengeance  by  the  Roman  arms ; 
fo,  when  God  mall  finally  take  away  all  true  be- 
lievers, who  arc  the  fait  of  the  earth,  then  fhall  the 
earth, and  all  the  works  that  are  therein,  be  burnt 
up,  and  all  the  wicked  inhabitants  be  banimed  in- 
to everlailing  fire,  prepared  for  the  devil  and  his 
angels.  In  this  fenfe,  true  believers  are  the  fait 
of  the  earth,  and  are  of  great  importance  to  pre- 
ferve  this  world  from  deltruclion. 

II.  We  are  to  obferve,  that  it  is  of  high  import- 
ance, that  profelTors  of  faith  acl:  in  character.  It 
is  evident,  from  what  has  been  faid,  that  there  is 
no  other  way,  in  which  they  can  operate  as  the 
fait  of  the  earth.  Jf  the  fait  have  loft  his  favour, 
ivherewithfloallitbefalted?  It  is  thenceforth  good 
for  nothing,  but  to  be  caft  out  and  trodden  under  foot 
of  men.  If  fait  have  lofl  its  virtue,  what  end  can 
it  anfwer  for  ufe  ?  Certainly,  it  will  never  anfwer 
the  end,  for  which  good  fait  is  ufed.  It  is  good 
for  nothing,  and  worfe  than  nothing.  It  may  de- 
ceive mankind,  much  to  their  lofs  and  damage, 
by  having  fome  of  the  appearances  of  true  ialt. 

Just  fo  it  is  with  pretenders  to  religion,  who 
do  not  poiTefs  the  favour  of  faith  and  holinefs. 
Such  are  no  way  calculated  to  fave  the  world  from 


4^5 

fin,  or  from  the  dorms  of  divine  vengeance.  It 
will  not  be  pretended  that  open,  barefaced  hy- 
pocrify  has  any  tendency  to  reform  the  world,  of 
lave  it  from  deftru&ion.  But  on  the  contrary,  it 
tends  to  transform  the  world  into  its  own  horrid 
likeneft,  which  is  feven  fold  worfe  than  no  preten* 
fion  to  religion.  That  I  am  not  too  cenforious, 
will  appear  from  our  Saviour's  declared  fenti- 
ments  refpe&ing  the  fcribes,  pharifees  and  hypo- 
crites. "  Woe  unto  you,  fcribes,  and  pharifees, 
hypocrites  :  for  ye  compafs  fea  and  land,  to 
make  one  profelyte,  and  when  he  is  made,  ye 
make  him  twofold  more  the  child  of  hell  than 
yourselves."  Chrift  fligmatizes  fuch  chara&ers, 
as  neither  going  into  the  kingdom  ©f  heaven 
themfelves,  nor  fuffering  thofe  that  are  entering 
to  go  in — He  calls  them  ferpents  and  a  generation 
of  vipers. 

Again  ;  fecret  hypocrify  is  not  well  calculated 
to  purify  and  fave  this  world.  Hypocrify  is  the 
mod  heinous  of  all  fins,  in  the  fight  of  God.— 
The  old  and  new  teftaments  condemn  it,  in  the 
ftrongeft  terms  :  the  Lord  Jefus  Chrift  gives  it 
no  countenance  at  all ;  but  denounces  the  heav- 
ieft  woes  againfl  it.  And  fince  God  fearches  the 
heart,  and  tries  the  reins,  though  profeffors  may 
deceive  men,  they  cannot  deceive  him.  Confe* 
quently,  he  will  treat  them  according  to  their 
deferts,  and  fuffer  them  to  corrupt  and  deftroy 
themfelves  and  others,  by  their  bafe  influence* 
This  is  the  judgment  of  hypocrites,  from  the 
Lord.  The  hypocrites  in  heart  heap  up  wrath* 
Job  xxxvi.  13. 

Further.  Hypocritical  religion  will  foon 
fade.  Will  be  delight  him/elf  in  the  almighty  ?  Will 
he  always  call  upon  God  ?  Job  xxvii.  1  o.  No* 
The  ftony-ground  hearers  will  not,  as  to  the  vm> 
bility,  continue  long  on  the  fide  of  true  religon. 

Miom 


466 


Every  do&rine  and  precept  of  the  gofpel  is  gaHing' 
to  the  proud  heart  of  hypocrites  ;  and  it  appears 
to  be  the  divine  plan  and  defign,  that  religious 
profeffors,  in  general,  fhould  have  a  trial  of  their 
faith,  to  fee  whether  it  will  (land — That  they  who 
are  approved  may  be  made  manifeft.  When  the 
faith  of  hypocrites  fails,  it  has  a  mod  mifchievous 
tendency  upon  others.  Their  whole  influence, 
which  has  become,  perhaps,  tenfold  greater  than 
that  of  the  open  enemy  of  the  Lord  Jefus  Chrift, 
is  turned  to  the  difadvantage  of  the  caufe  of  God. 
Thus  it  appears  that  the  hypocrite  is  the  mod  vile 
and  mifchievous  of  ail  characters — %ood  for  noth- 
ings but  to  be  caft  out  and  trodden  underfoot  of  men* 
The  prophet  Ezekiel  gives  us  this  humiliating 
defcription  of  the  apoftatized  people  of  God,  un- 
der the  figure  of  a  fruitlefs  vine.  Ezek.  xv.  2—5. 
"  Son  of  man,  what  is  the  vine-tree,  more  than 
any  tree  ? — Shall  wood  be  taken  thereof  to  do 
any  work  ?  Or  will  men  take  a  pin  of  it,  to  hang 
any  veffel  thereon?  Behold,  it  is  caft  into  the  fire 
for  fuel"— Ifrael  was  called  a  vine,  a  plant,  when 
fruitful,  of  the  greateft  importance  ;  but  when 
barren,  the  moft  ufelefs  and  contemptible.  It  is 
a  mere  cumbrance  of  the  ground.  Even  fo  fruit- 
lefs profeffors  are  utterly  worth lefs,  and  very  per* 
nicious.  We  hence  fee  that  it  is  of  the  higheft 
importance,  that  profeffors  of  faith  a£t  in  charac- 
ter, as  the  true  fait  of  the  earth. 

IMPROVEMENT. 

I.  We  are  taught,  by  this  fubjecl,  to  confider 
the  chriftian  religion  as  a  reality,  attended  with 
the  moft  ferious  and  interefting  circumftances* 
It  is  of  divine  original  ;  and  evidently  de- 
fignod  to  be  the  only  medium  of  blefling  to  this 
finful  and  wretched  world.  The  effects  of  it, 
en  the  particular  fubjects,   are  excellent,  as  fait 


4$7 

-on  flefh  expofed  to  putrefaction :  and  the  pe- 
culiarity of  it  is,  that  it  renders  the  fubjccls  of  it 
the  fait  of  the  earth — the  preservative  of  the  world 
from  fpeedy  deftruction.  This  honor  have  the 
followers  of  the  Lamb  of  God !  What  an  impor- 
tant reality  is  the  religion  of  jefus  Chrift  ! 

2.  We  learn  how  impious  and  ieif-ruinous  are 
the  temper  and  conduct  of  thoic,  who  fet  light 
by  the  gofpel,  defaming  and  abufmg  all  its  faith- 
ful adherents.  Such  mult,  furely,  have  no  proper 
idea  of  their  own  moral  character  and  fituation. 
They  do  not  realize,  that  they  are  fedking  their 
own  deftruction  ;  and  purfuing  a  coarfe,  which 
naturally  tends  ;to  the  deftruction  of  the  human 
race.  They  do  not  realize,  that,  were  the  peo-r 
pie  of  God  removed,  this  world  would  foon  fall, 
under  the  weight  of  its  own  enormities.  Nor  do 
they  confider  that  the  gofpel  is  the  only  poilible 
plan  of  fafety  for  themfelves  and  others.  The 
truth  is,  as  the  Apoftle  fays,  Deftruclion  and  mif- 
ery  are  in  their  ways,  and  the  way  of  peace,  they 
have  not  known, 

3.  What  has  been  offered  on  this  fubject  ur- 
ges the  ftrongeft  obligation  on  chriftians,  Jo  live 
and  act  according  to  their  profefEon.  Our  text 
puts  on  chriftians,  who  act  in  character,  the  great- 
eft  honor — an  honor,  to  which,  no  other  clafs  of 
men   can  make  any  pretenfions.     They  are  the 

fait  of  the  earths  in  ftrum  en  tally,  and  as  active  in- 
ftruments,  they  are  the  builders  of  ChrilVs  church, 
which  is  the  temple  of  the  living  God.  For  their 
fakes  alfo,  the  wicked  world  is  blefTed,  and  fpared 
of  God  ;  and  the  day  of  probation,  in  general, 
lengthened  out.  All  this  honor  and  ufefulnefs 
depend,  however,  upon  the  fidelity  of  chriftians. 
If  they  be  chriftians,  only  in  name  and  profeiTion, 
if  they  be  not  living  active  members  of  Chrift, 
they  are  good  for  nothing,  but  to  be  cafl  out,  and 
trodden  under  foot.     Unfruitfulnefs  is  an  evidence 


1 


4«S 


that,  inftead  of  being  faviours  of  themfelves  and 
others,  they  are  fpoilers  and  corrupters,  and  Jball 
utterly  per ijh  in  their  own  corruptions.  Woe  unto 
you— for  ye  neither  enter  into  the  kingdom  of  heaven 
yourf elves,  nor  fuffer  thofe  that  are  entering  to  go  in* 
How  folemn  is  the  motive,  to  all  chriftian  pro- 
feflbrs,  to  ad  in  char  after  !  To  let  their  fpeech  be 
always  with  grace,  feafoned  with  fait ! 

4.  Are  thefe  things  fo  ?  We  therefore  infer 
the  abfurdity  and  rafhnefs  of  the  fentiments  of  ma* 
ny,  who  would  make  impenitent  formalifts  in  re* 
ligion  fit  members  of  Chrift's  vifible  body,  and 
partakers  of  the  fpecial  ordinances  of  his  houfe, 
..Surely  that  which  difqualifies  a  perfon  to  be  the 
fait  or  the  earth,  according  to  our  text,  equally 
difqualifies  for  a  place  in  his  family,  and  for  the 
fpecial  ordinances  of  his  houfe.  The  text  is  plain 
on  the  point ;  that  fuch  are  good  for  nothing ;  and 
if  they  happen  to  be  found  among  thofe  who  are 
the  fait  of  the  earth,  they  muft  be  cajl  out,  and 
rejected  as  unprofitable. 

There  are  a  variety  of  figures  ufed  to  repre- 
fent  the  proper  qualifications  for  the  church  of 
Chrift.  When  the  church  is  called  a  temple,  the 
members  are  confidered  wijlones  in  the  building  : 
and  of  what  kind  the  (tones  of  the  building  muft 
be,  the  Apoftles  clearly  inform  us,  in  the  follow- 
ing  words.  Te  alfo,  as  living  stones,  are  built 
up  afpiritual  houfe*  Again,  in  thefe  words,  And 
are  built  upon  the  foundation  of  the  ApoJHes  and 
prophets,  Jtfus  Chrift  himfelf  being  the  chief  corner 
Jlone  :  In  whom  all  the  building*  fitly  framed  togeth* 
er,  groweth  unto  an  holy  temple  in  the  Lord.  The 
qualifications  for  this  temple  of  God  are,  to  become 
lively  Jlones,  and  to  be  fitly  framed  together,  or  con- 
formed to  the  chief  corner  ftone,  who  is  the  Lord 
Jefus  Chrift.  Thefe  figures,  as  well  as  that  in 
the  text,  fix  and  eftablifh  the  point,  that  real 
fhriftianity,  or  the  manifeftation  of  it,  in  the  judg. 


469 

ment  of  candour  and  charity,  is  the  only  qualifi- 
cation for  a  vifible  flanding  in  Chrift' s  church. 
All  are  friends  or  enemies  to  Jefus  Chrift.  He 
that  is  not  with  me  is  againft  me  :  And  can  it  be 
fuppofed  that  an  enemy  to  Chrift,  from  whom  the 
chriftian  name  is  derived,  is  fit  for  a  nominal 
chriftian  ?  Are  the  enemies  of  Chrift  fit  members 
of  the  family  and  houfhold  of  God  ?  Are  they 
invited,  as  fuch,  to  crowd  themfelves  into  his 
family  ?  Chrift  fays,  in  the  text,  they  are  good 
for  nothing,  but  to  be  caft  out  ;  and  let  it  be  re- 
membered, that  he  and  the  Father  are  one. 

5.  The  fubjecl  teaches  us  that  the  churches  of 
Chrift  ought  to  admit  none  to  their  chriftian  com- 
munion, and  to  reject  all  from  their  communion, 
unlefs  they  appear  to  be  the  cordial  friends  of  the 
Lord  Jefus  Chrift.  Put  away  from  among  your- 
[elves  that  wicked  per  [on,  if  he  be  called  a  brother, 
faith  the  Apoftle ;  and  if  he  be  not  yet  called  a 
brother,  by  no  means  adopt  him  as  fuch,  unlefs 
he  appear  firmly  and  cordially  to  believe  on  the 
Lord  Jefus  Chrift,  When  the  eunuch  was  defi- 
rous  to  be  introduced,  by  baptifm,  into  the  church 
of  Chrift,  the  reply  was,  If  thou  believejl,  with  all 
thine  heart,  thoumayefl*  When  thefe  divine  rules 
are  facredly  regarded,  and  not  till  then,  may  we 
hope  that  the  churches  will  have  reft,  and  be  edi- 
fied ;  and  walking  in  the  fear  of  the  Lord,  and  in 

the  comfort  of  the  Holy  Ghojl,  be  multiplied. 

6.  The  foregoing  view  of  the  nature  and  effects 
of  chriftianity,  as  conftituting  true  believers  the 
fait  of  the  earth,  compared  with  the  afpects  of  the, 
prefent  day,  leads  us  to  conclude  that  true  reli- 
gion is  very  rare.  The  prefent  is  certainly  a  time 
of  great  degeneracy.  True  believers  are  the  fait 
of  the  earth  :  but  the  greater  part  of  profeflbrs,  at 
prefent,  evidently  appear  not  to  be,  at  all,  feafon- 
ed  with  fuch  a  fait.  How  rarely  do  we  find,  in 
this  day  of  declenfum,  thofe  who  are,  evidently, 


47  o 


the  fait  of  the  earth  !  How  few  are  found  to  be 
profeflbrs,  of  any  (tamp !  And  how  fmall  is  the 
proportion  of  profeffors,  whofe  fpecch  appears  to 
be  always  with  grace,  feafoned  with  fait !  Have 
we  not  awfully  degenerated  ?  Has  not  the  cry  of 
our  pride,  covetoufnefs,  hypocrify,  licentioufnefs 
and  infidelity  reached  the  very  heavens,  and  cal- 
led for  divine  vengeance  ?  Is  there  not  a  growing 
liberality  of  fentiment,  which  implies  a  contempt 
of  the  real  fentiments  of  the  gofpel  ?  Are  not  ef- 
forts made  to  build  up  chriftian  focieties,  fo  cal- 
led, upon  a  bafis  broad  enough  to  comprehend, 
even  the  open  enemies  to  divine  revelation  ?  What 
is  wanting  in  pure  fait,  is  made  up,  in  bulk,  with 
the  mod  corrupt  materials.  How  ftrangely  in- 
fenfible  is  the  multitude,  that  iniquity  abounds,  and 
the  love  of  many  waxes  cold! — 4 heir  fait  hath  lofi 
its  favour  I  How  many,  at  this  day,  can  difcern 
the  face  ofthefhy,  and  even  philosophize  upon  it; 
but  how  few  can  difcern  the  figns  of  the  times  ! 
The  humiliating  religion  of  Jems  is  finking  in  the 
eftimation  of  the  multitude,  of  every  defcription. 
Any  thing  is  a  favorite,  rather  than  this  heaven  born 
gueft,  procured  by  the  blood  of  the  Son  of  God. 

On  the  whole ;  how  many  profefling  chrif- 
tians  are  there,  who  will  turn  every  way,  and 
make  all  imaginable  fhifts,  to  excufe  themfelves 
from  vital  chriftianity !  So  that,  were  the  inquifi- 
tion  made  for  blood,  in  this  land,  a  land  of  pro* 
felled  light  and  purity ;  where  would  the  ten 
righteous  be  found  ? — Where  the  neceflary  num-? 
ber  to  fcreen  us  from  the  mod  aggravated  de- 
ftru&ion?  Our  moral  ftate  is  truly  alarming, 
beyond  conception  ;  and  our  fubje£fc  is  calculated 
to  awaken  the  greateft  folicitude  to  have  fait  in 
fiurfclves,  and  thus  to  prepare  to  meet  our  God. 

7.  I  may  now  clofe  with  a  word  of  exhortation. 

If  fuch  be  our  character,  and  fuch  our  lament- 
able  ;iate,   as  a  people  \  how  ought  all  to  look 


47* 

<fown,  with  blufhing  and  trembling,  into  their 
own  hearts,  and  examine  and  judge  themfelves. 
We  mull:  bear  in  mind,  that  God  will  not  be 
mocked.  His  terrors  Hand  ready  to  vindicate 
his  long  injured  name  and  honor.  To  efcape  the 
threatened  ftorm,  there  mud  be  a  fincere  refor- 
mation. We  muft  learn  righteoufnefs,  put  on 
the  Lord  Jefus  Chrift,  and  make  no  provifion  for 
the  flefli,  to  fulfil  the  lulls  thereof. 

Are  there  any  true  friends  of  God  and  the 
Lord  Jefus  ?  Let  fuch  be  clothed  in  their  proper 
character,  as  the  fait  of  the  earth,  and  come  to  the 
help  of  the  Lord.  Such  of  all  men,  muft  lament 
the  fad  afpeft  refpeeting  religion,  both  in  them- 
felves and  others*  Ye  dear  difciples  of  the  Lamb, . 
can  ye  deep,  when  immortal  fouls  lie  fo  thick 
around  you,  dead  in  trefpaifes  and  fins  ?  Muft 
your  Lord  be  wounded  by  profanity  and  infidel- 
ity ;  and  fhall  he,  alfo,  be  more  fignally  wounded 
in  the  houfe  of  his  friends  ?  If  you  defign,  not  to 
be  hypocrites,  who  crucify  the  fon  of  God  afrefh  ; 
but  to  be  the  fait  of  the  earth  ;  why  are  you  not 
a  thoufand  times  more  active  in  the  caufe  of  your 
Saviour  ?  Why  not  more  watchful,  more  prayer- 
ful, more  vigorous,  more  diflinguifhed  from  the 
•world  ?  Te  are  the  fait  of  the  earth  :  and  what  if 
the  earth,  or  the  wicked  inhabitants,  perifn  in 
multitudes,  through  your  indifferency,  floth  and 
unfaithfulnefs  ?  Awful  would  be  the  confidera^ 
tion !  Roufe  up,  therefore,  to  zeal  and  fidelity  : 
fpare  no  pains  in  promoting  thofe  purpofes  for 
which  your  dear  Lord  came  down  from  heaven, 
and  died  on  the  crofs.  Lament  the  growth  of  im- 
piety, mourn  over  perifhingfinners,and  pray  with- 
out ceafing,  that  God,  in  the  midfl  of  thefe  years, 
would  make  known,  and  in  wrath,  remember  mer- 
cy. Should  you  awake  to  righteoufnefs,  zeal  and 
fidelity,  who  csm  tell  but  God  will  be  gracious  ? 


47* 


The  impenitent  and  unbelievers  may  now  ao 
cept  a  word  of  exhortation,  though  the  text  be 
addrefled  to  chriftian  profeflbrs.  The  text  if  re- 
alized, will  found  fearfully  in  the  ears  of  finners. 
The  followers  of  Chrift  are  the  fait  of  the  earth ; 
what  then  are  you,  O  finners,  and  enemies  to  the 
Saviour  !  You  reje£t  the  gofpel,  and  this  is  reject- 
ing your  own  faivation.  You  are  oppofed,  in 
heart,  to  all  true  believers ;  and  what  is  this, 
but  aiming  a  blow  at  thofe,  who,  in  one  fenfe, 
are  your  protectors  ?  Do  the  impenitent  know 
and  realize  what  they  are  about  ?  Do  they  con- 
fider^  that  'They  that  obferve  lying  vanities,  forfake 
their  own  mercy  ?  It  certainly  becomes  fuch  to 
awake  immediately,  to  put  on  Chrift,  to  engage, 
heartily,  in  his  caufe  j  that  they,  alfo,  may  be 
the  fait  of  the  earth. 

Finally.  I  have  now  delivered  my  meffage* 
and  I  truft,  in  fome  meafure  as  a  fervant  of  the 
Lord  Jefus.  Some  things  fuggefted,  are  very  in* 
terefting  ;  and  attended  with  the  mod  ferious 
confequences.  They  will  follow  us  down  to  the 
day  of  judgment,  and  into  the  eternal  world. 
How  exceedingly  defirable  is  it,  that  the  fubje& 
teftify  in  our  favor,  at  the  great  day  of  ac- 
counts !  that  then  it  be  faid  to  us,  Te  have  been 
the  fait  of  the  earth.  Well  done  good  and  faithful 
fervants  ;  enter  ye  into  the  joys  of  your  Lord. 

But,  how  tremendous,  mould  this  rife  a- 
gainft  us  in  the  great  day,  that  we  have  been 
corrupters  of  the  earth  I  For  this,  we  muft  be 
hurled  down  to  the  loweft  hell,  to  the  regions  of 
horror,  fharae  and  everlafting  contempt.  It  is 
worthy  of  notice,  here,  that  all  have  their  choice. 
All  are,  therefore  intreated  and  admonifhed  to 
make  a  wife  choice  ;  left  they  bear  the  folly  of 
their  own  aggravated  deftruclion.  He  that  hath 
ears  to  heart  let  him  hear.    Amen. 


The  Char  after  and  Claims  ofChriJl  vindicated. 


V 
A  SERMON,  by  JACOB  CATLIN,  A.  M.  Paf- 
tor  of  the  firft  Church  of  Chrift  in  New-Marl- 
borough,  State  of  Maffachufetts. 


john  vii.  1 8. 

He  that  fpeaketh  ofhimfelf  feeketh  his  own  glory  : 
but  he   that  feeketh   his  glory  that  fent  him,  the 
fame  is  true,  and  no  unrighteoufnefs  is  in  him, 

THESE  words  were  fpoken  by  Jefus  Chrift, 
in  the  prefence  of  a  numerous  concourfe  of 
cavilling  Jews,  at  the  feaft  of  tabernacles.  The 
controverfy  then,  as  well  as  now,  ran  very  high, 
on  a  point  of  infinite  importance.  The  point 
was,  and  now  is,  whether  Jefus  were,  as  he  claim- 
ed to  be,  the  true  Mefjiah,  the  Lord  from  heaven , 
the  Son  of  God,  and  Saviour  offinners.  Such,  ac- 
cording to  the  gofpel,  he  claimed  to  be,  and  for 
thefe  claims  he  was  oppofed,  and  perfecuted  to 
the  moft  ignominious  death. 

He  was  oppofed,  indeed,  on  account  of  the  doc- 
trines and  precepts  which   he  taught  j  but  not 

Nna 


474 


principally  on  this  account.  For  the  Jews  had 
been  fo  far  accuftomed  to  divine  revelation,  as  to 
be  fenfible,  that  if  he  were  the  true  Mefliah,  his 
doctrines,  however  incomprehensible,  would  be 
fupported.  All  their  advantage  againft  him  de- 
pended, therefore,  on  difputing  his  high  claims* 
The  main  point  of  allegation  againft  him  was, 
that  he  /pake  of  himfelf — He  being  a  man,  maketh 
him/elf  God.  The  Jews  fought  the  more  to  kill 
him,  becaufe  he  faid  that  God  was  his  Father,  ma- 
king himfelf  equal  with  God.  When  Jems  faid, 
Before  Abraham  was,  I  am,  they  took  (tones  to 
eaft  at  him  ;  and  when  he  faid,  /  and  my  Father 
are  one,  then  the  Jews  took  up  (tones  again  to 
ftone  him.  Alfo,  in  his  trial  before  Pontius  Pi- 
late, their  plea  was  this,  We  have  a  law,  and  by 
our  law,  he  ought  to  die  ;  becaufe  he  made  himfelf 
the  Son  of  God.  Thefe  were,  indeed,  the  claims 
which  Jefus  Chrift  made  ;  and  in  connection 
with  our  text,  we  find  a  clofe  debate,  running 
through  feveral  chapters  ;  the  fubject  of  which 
is,  whether  Jefus  were  what  he  claimed  to  be,  the 
Son  of  God,  and  Saviour  of  finners ;  or  whether 
he  were  a  felfifh  impoftor,  who  deceived  the  peo- 
ple. 

Jesus  ufed  feveral  arguments  in  vindication  of 
his  divine  million ;  but  none,  in  my  apprehen- 
fion,  more  decifive  than  the  one  (tated  in  our  text. 
Or  rather,  in  our  text  is  (tated  a  rule,  by  which 
it  might  be  determined,  whether  he  fpake  ofhim- 
felf, as  a  mere  felfifh  impoftor,  or  fpake  and 
taught  the  truth,  with  divine  power  and  author- 
ity. He  that  fpeaketh  of  himfelf  fecketh  his  own 
glory  :  but  he  that  feeketh  his  glory  that fent  him,  the 
fame  is  true,  and  no  unrighteoufnefs  is  in  him.  As 
if  he  had  faid,  "  He  who  is  a  vile  impoftor,  as 
you  alledge  that  I  am  ;  he  who  is  not  a  true  mef- 
fcnger  of  God,  but  a   wicked  pretender  to  high 


475 

prerogatives,  feekefh  his  own  glory  :  "he  is  a  felfifh 
being,  and  will  act  a  felfifh  part.  He  will  not 
knowingly  proceed  any  further,  or  in  any  other 
manner,  than  is  confident  with  his  plan  for  pri- 
vate honour  and  emolument.  But  he  who  feek- 
eth  his  glory  who  fent  him,  who  regardeth  an  in- 
tereft  abstracted  from  his  own,  who  feeketh  the 
glory  of  another,  and  that,  evidently,  the  divine 
glory  ;  who  acts  the  part  of  a  difinterefted  and 
faithful  embarTador,  who  is  perfectly  -upright  in 
the  character  of  a  meffenger  and  fervant,  in  the 
name  and  for  the  intereft  of  the  Holy  One  ;  the 
fame  is  true,  and  no  unrighteoufnefs  is  in  him." 

This  is,  perhaps,  an  unexceptionable  rule  for 
the  trial  of  a  moral  character.  It  is  at  lead,  a 
rule,  ftated  by  Jefus  Chrift,  in  our  text,  as  being, 
in  his  cafe,  infallible. 

Let  the  rule  be  well  underftood,  and  if  it  be 
infallible,  let  it  receive  the  approbation  of  all,  be- 
fore we  apply  it  in  vindication  of  the  character 
and  claims  of  Jefus  Chrift.  The  rule,  as  ftated 
in  our  text  is,  briefly,  this  ;  He  who  is  felfifto  will 
ad  for  himfelf  and  feek  his  own  private  good  fu- 
premely  ;  but  he  who  exercifes  feif-denial,  andfeeks 
the  glory  of  God  fupremely,  the  fame  is  honefi  and 
true,  and  is  no  impoftor. 

We  now  proceed  to  try  the  character  of  Jefus 
Chrift  by  this  rule.  The  queflion  is,  did  Jefus 
act  the  part  of  a  felfifh  man,  who  fought  to  head 
a  party  for  his  own  private  advantage  ?  On  this 
ground,  he.  ventured  a  trial  of  his  character.  He 
did  it  publicly,  in  the  temple,  before  the  great 
body  of  the  Jews,  who  were  afiembled  from  all 
quarters.  And  they  were  the  people,  who  had 
the  belt  advantage  to  fcan  his  character  ;  and 
who  wanted  not  a  difpofition  to  do  it,  with  the 
greateft  feverity.  Indeed,  at  the  very  inftant  of 
their  murmurings  againfl  him,  he  as  it  were,  bid 


47# 


■ 


a  public  challenge ;  as  if  he  had  faid,  Men  and 
brethren,  if  you  can  find,  by  theftriclejl  examination, 
that  I  am  acluated  byfelfijh  motives,  condemn  me  as 
an  impofior.  How  did  the  Jews  fucceed  in  their 
controverfy  with  Jefus  Chrift  ?  Did  they  ever 
difcover  in  him  one  fymptom  of  that  contracted 
fpirit  of  felfifhnefs,  which  marks  the  character  of 
every  falfe  pretender  to  high  prerogatives  ?  Not 
the  lead.  They  condemned  him  for  his  high 
claims  ;  becaufe  he  being  a  man,  made  himfelf  God, 
He  never  denied,  but  always  fupported  this  claim. 
land  the  Father  are  one.  He  required,  that  all 
men  mould  honor  the  Son,  even  as  they  honor 
the  Father.  This  was  a  main  point  to  be  decided, 
by  the  rule  of  trial  ftated  in  the  text.  The  Jews 
•were  never  able  to  alledge  and  prove  any  facts 
againft  him,  inconfiftent  with  his  fuftaining  the 
high  and  holy  character  of  Deity.  They 
were  very  apprehenfive  of  danger  to  their  ftate, 
from  his  mighty  power,  and  fpreading  influence. 
The  chief  priefts  and  pharifees  faid,  "  If  we  let 
him  thus  alone,  all  men  will  believe  on  him,  and 
the  Romans  (hall  come  and  take  away  both  our 
place  and  nation."  But  do  we  rind  one  fad 
mentioned,  which  indicated  a  difpofition  to  pro- 
mote the  Roman  tyranny ;  or  to  be  placed  at  the 
head  of  the  Roman  empire  ?  Do  we  find  that  he 
was  ever  difpofed  to  affume  any  civil  power  ?  On 
the  other  hand,  do  we  not  find,  in  our  context, 
that  when  Jefus  perceived,  by  his  growing  popu- 
larity, that  the  people  would  come  and  take  him  by 
force  to  make  him  a  king,  he  departed  again  into  a 
mountain  himfelf  alone?  He  totally  avoided  world- 
ly promotion  and  honors.  On  fome  occafions, 
he  discovered  power  fufficient  to  conquer  and  de- 
ftroy  empires,  by  a  fmgle  effort  of  his  will  :  but, 
in  no  inftance,  did  he  employ  any  of  his  power 
tQ  accornplifli   the  purppfes  of  a  proud,  carnal, 


477 


felfiih  heart.  He  fubmitted  to  poverty,  perils  and 
reproaches — had  not  where  to  lay  his  head — held 
no  worldly  potTeflions  or  honors  ;  and  though  he 
profelTed  to  be  a  great  king  ;  yet  he  declared,  and 
his  conduct  witneiled  the  truth  of  his  declaration, 
that  his  kingdom  was  not  of  this  world.  He  dis- 
covered no  ambition  to  head  a  powerful  party,  or 
to  decoy  any  one,  by  craft  or  fubtiety,  into  any  fe- 
cretplot  or  fcheme.  The  teftimony  of  Jefus  before 
the  high  pried  was  literally  true  ;  John  xviii.  19, 
20.  "  The  high  pried  then  afked  Jefus  of  his  dif- 
ciples,  and  of  his  doctrine.  Jefus  anfwered  him, 
I  fpake  openly  to  the  world  :  I  ever  taught  in 
the  fynagogue,  and  in  the  temple,  whither  the 
Jews  always  reloit  ;  and  in  fecret  have  I  faid 
nothing.'* 

Jesus  was  perfectly  frank  and  honed  in  all  his 
treatment  of  mankind.  There  is  not,  in  the 
whole  hiftory  of  his  life,  the  lead  appearance  of 
his  ufing  flattery  or  being  flattered.  Attempts 
were  made  to  flatter  him  ;  but  made  in  vain. 
A  certain  young  man,  a  man  of  fortune,  came 
running  and  kneeling  downbeforehim,faid,uG<?^ 
mafler,  what  %ccd  thing  '/hall  I  do,  that  I  may  inherit 
eternal  life  ?"  Jefus  Chrid  treated  him  with  the  ut- 
mod  franknefs  and  fidelity.  Indead  of  humour- 
ing his  pride,  in  order  to  get  a  bounty  of  him, 
who  had  great  prffefjions,  he  made  a  clofe  attack  on 
his  covetous  heart.  "  Go  fell  what  thou  haft, 
and  give  to  the  poor,  and  thoufhalt  have  trcafure  in 
heaven,  and  come,  follow  me"  The  young  man 
went  away  forrowful. 

Nicodemus  alfo  came  to  Jefus  by  night,  and 
addreiTed  him  in  a  very  humble  and  friendly 
ftvle.  "  Rabbi,  we  know  that  thou  art  a  teacher 
come  from  God  ;  for  no  man  can  do  thefe  miracles 
which  thou  dofl,  except  God  be  with  him"  He 
was  a    man  of  eminence — a  ruler  of  the  Jews  : 


47* 


and  came  with  all  imaginable  appearance  of  fin- 
cerity.  He  doubtlefs  was  fincere.  If,  therefore, 
Jefus  had  been  a  mere,  felfifh  man,  endeavoring 
to  raife  himfelf  to  worldly  importance,  he  would 
certainly  have  embraced  the  opportunity  to  make 
a  partizan  of  this  ruler  of  the  Jews,  He  would 
have  taken  meafures  to  fecure  his  friendfhip,  on. 
a  felfifh  plan.  But  inftead  of  this,  he  immedi- 
ately efpoufed  the  caufe  of  God,  and  crowded  this 
ruler  with  the  doctrine  of  regeneration,  the  doc- 
trine of  the  divinity  of  the  Saviour,  intimating 
himfelf  to  be  the  perfon,  and  doctrine  of  the  ne- 
cejfity  of  his  death  on  the  crofs  to  make  atone- 
ment for  fin.  He  introduced  all  thefe,  briefly, 
and  with  great  emphafis.  John  iii.  3,  13,  14, 
1 5.  Verily,  verily,  I  fay  unto  thee,  except  a  man  be 
born  again,  he  cannot  fee  the  kingdom  of  God. — And 
no  man  hath  of c ended  up  to  heaven,  but  he  thai 
came  down  from  heaven,  even  the  Son  of  man  which 
is  in  heaven.  And  as  Mofes  lifted  up  the  ferpent 
in  the  wildernefs,  even  fomuft  the  f on  of  man  be  lift- 
ed up,  that  whofoever  believeth  in  himfbould  not  per- 
ifh  but  have  eternal  life. 

This  was  the  method,  in  which  Jefus  Chrift 
treated  mankind  :  a  method  totally  diverfe  from 
all,  which  were  ever  adopted  by  any  proud  im- 
porter, or  by  any  ufurper  of  worldly  good. 

It  is  further  obfervable,  that  proud  impoflors, 
who  act  on  felfifh  principles,  always  choofe  the 
moft  fubtle  aids  and  minifters  in  their  caufes- 
Jefus  chofe  twelve,  very  plain,  fimple,  obfeure  il- 
literate men,  to  be  his  companions.  They  evi- 
dently poffeffed  neither  power  nor  policy,  to  af- 
ford their  mafter  the  leaft  afliftance,  in  accom- 
plishing any  fcheme  for  private,  temporal  emolu- 
ment. If  Jefus  were  a  mere  man,  who  fought  his 
own  glory,  in  a  felfifh  manner,  he  muft  have  been 
extremely   foolifh,    in   his  choice   of   aids   and 


479 

means,  to  carry  his  plan  into  execution.  But, 
that  he  was  not  an  ignorant  or  foolifh  man,  is 
very  evident ;  becaufe,  on  all  occafions,  he  was 
perfectly  able,  by  argument,  to  confound  hi& 
moft  learned  and  fubtle  adverfaries.  It  is  evi- 
dent, that  Jefus  Chrift  had  wifdom,  equal  to  all 
his  undertakings  ;  but  he  was  not  difpofed  to 
employ  it,  in  promoting  any  felfifh  plan,  for  pri- 
vate, temporal  glory. 

That  he  did  not,  as  an  impoftor,  feek  his  own 
glory,  appears  further,  from  his  reluctance  to  ha- 
ving the  fame  of  his  miraculous  works  fpread  a- 
broad.  He  did  not  appear,  like  the  falfe  pre- 
tenders in  the  church  of  Rome,  difpofed  to  work 
miracles,  only  in  fecret.  He  wrought,  both  pub- 
licly and  privately.  But  when  a  miracle  was  pri- 
vate, the  charge  wasadded,  "  See  thou  tell  no  man." 
"  Neither  go  into  the  city  ,  nor  tell  it  to  any  one  in  the 
city"  He  was  very  cautious,  left  there  mould  be 
fome  exaggeration,  in  the  reports  of  his  mighty 
works  done  in  fecret.  We  find,  in  the  context, 
that  fome  of  his  brethren  did  not  believe  in  him  ; 
and  their  objection  was,  that  he  was  not  difpofed 
to  make  a  difplay  of  his  mighty  works.  "  His 
brethren  therefore  faid  unto  him,  depart  hence, 
and  go  into  Judea,  that  thy  difciples  alfo  may  fee 
the  works  that  thou  doft.  For  there  is  no  man 
that  doth  any  thing  in  fecret,  and  he  himfelf 
feeketh  to  be  known  openly.  If  thou  do  thefe 
things  (hew  thyfelf  to  the  world."  The  teftimony 
of  thefe  unbelieving  brethren,  concerning  human 
nature,  was  very  true.  Proud,  felfifh  men,  who 
feek  their  own  glory,  do  not  feel  fond  of  doing 
mighty  works  in  fecret.  They  feek  to  be  known 
openly.  We  have,  therefore,  the  teftimony  of 
Chrift's  enemies,  that  he  was  diverfe  from  all  felf- 
ifh men,  with  regard  to  oftentation,  and  the  love 
of  fame. 


4S0 


Again.  In  the  manner  of  Chrift's  treatment 
of  his  proud  and  potent  enemies,  the  great  men, 
and  the  heads  of  his  own  nation,  he  evidently 
acted  the  part  of  a  real  friend  to  truth  and  right- 
eoufnefs,  and  not  the  part  of  a  wicked  fubverter 
of  the  truth,  who  fought  his  own  temporal  glory- 
He  kept  the  law  of  Mofes,  and  treated  all  legal 
authority  with  refpe£t,.  He  yielded  fubmiflion  to 
the  Roman  government,  and  paid  tribute  to  Cse- 
far,  when  demanded,  rather  than  incur,  even  un- 
jujl  cenfure,  in  a  matter  of  property.  But  when 
the  moral  law  of  God  came  under  confideration, 
with  what  franknefs,  plainnefs,  and  undaunted 
zeal,  do  we  find  him  explaining  and  vindicating 
thofe  points,  which  he  knew  had  long  been  ex- 
ploded i  With  what  God-like  zeal,  with  what 
rirmnefs  and  pathos,  he  withflood  and  tellified  a- 
gainft  their  mod  darling  errors  !  What  a  clofe, 
honeft,  faithful  reprover  of  all  the  vicious  and  er- 
roneous, whether  great  or  fmall !  "  Woe  unto  you, 
fcribes  and  pharifees,  hypocrites  /"  "Woe  unto  you 
alfo,  ye  lawyers — Ye  ferpents,  ye  generation  of  vi- 
pers !  How  can  ye  efcape  the  damnation  of  hell  V 
What  an  honeft,  alarming  preacher  !  How  bold 
in  the  caufe  of  Jehovah  !  He  thundered  terrors, 
like  the  thunderings  of  Sinai,  in  the  ears  of  the 
firft  characters  of  the  nation. 

All  this  he  mufl  have  done,  were  he  a  mere 
impoftor,  without  the  lead  profpecl  of  carrying 
any  point  ;  yea,  without  the  lead  means  of  felf- 
defence ;  and  with  the  moll  certain  expectation 
of  being  baffled  and  deftroyed.  Does  this  appear 
like  felfiflinefs  ?  Is  it  thus,  that  men  feek  their 
own  glory  ?  Certainly  not.  Had  Jefus  been  a 
mere  man,  engaged  in  a  felhfh  fcheme,  he  mull 
have  been  conlcious  of  it  in  his  own  mind ;  and, 
with  the  furprizing  wifdom  he  discovered,  on  ma- 
ny occafions,  he  mufl;  have  been  fenfible,  that  fuck 


i 


4$t 

a  reprimanding  treatment  of  the  leaders  of  the  na- 
tion would  have  been  fatal  to  his  caufe.  This, 
therefore,  would  not  have  been  his  method  of 
proceeding.  Kingdom  and  dominion  can  never 
be  ufurped  among  men,  nor  can  they  be  made  fub- 
ject  to  wicked  impofition,  except  by  force,  by 
fubtilty  or  flatteries.  None  of  thefe  were  ufed  by 
Jefus  Chrift.  From  fubtilty  and  flatteries,  he 
was  perfectly  free  ;  and  he  ufed  no  force,  but 
that  of  truth.  He,  therefore,  was  not  a  ufurper, 
he  was  not  an  impoftor  ;  but  was  what  he  claimed 
to  be,  the  true  Mefliah,  the  Lord  from  heaven. 

Still  further  evidence  appears,  that  Chrift 
did  not  feek  his  own  glory,  as  a  felfifh  impoftor, 
from  the  motives  which  he  always  held  up  to  his 
followers.  They,  for  a  long  time,  contrary  to 
all  his  inftru&ions,  had  expectations  of  a  tempo- 
ral kingdom.  He  was  always  induftrious  to  check 
thefe  proud  expectations ;  and^  indeed,  to  cut  off 
from  his  followers  all  profpects  of  worldly  good. 
"  My  kingdom  is  not  of  this  world."—"  He  that 
loveth  his  life  fhall  lofe  it." — "  If  any  man  will 
come  after  me,  let  him  deny  himfelf." — "  Ye  fhall 
be  hated  of  all  men  for  my  name's  fake." — "  If 
they  have  perfecuted  me,  they  will  alfo  perfecute 
you." — "  If  they  have  called  the  matter  of  the 
houfe  Beelzebub,  how  much  more  fhall  they  call 
them  of  his  houfhold  ?"  He  reproved  thofe  who 
followed  him,  becaufe  they  did  eat  of  the  loaves,  and 
were  filled.  He  was  uniformly  oppofed  to  felfifh- 
nefs  in  his  followers ;  and  gave  them  to  under- 
fland,  that,  in  order  to  be  his  difciples,  they  muft 
take  up  the  crefs.  He  told  them,  indeed,  that  he 
had  appointed  to  them  a  kingdom,  and  great  feli- 
city ;  but  that  it  was  beyond  the  grave,  beyond 
the  utmofl  limits  of  worldly  good.  .Nor  was  the 
good  which  he  promifed,  calculated,  in  any  meat- 

O  oo 


482 


ure,  to  gratify  a  felfifh,  carnal  heart.  The  earneft 
of  it,  in  this  world,  which  mud  refemble  the  full 
pofleffion,  he  made  to  confifl  in  the  enjoyment  of 
the  invifible  God,  by  the  exerciies  of  felf-denial, 
humility  and  faith  in  him  as  the  great  facrifice  for 
their  fins.  Had  he  fought  his  own  glory,  like 
the  proud  leaders  of  worldly  feels  and  parties, 
like  them  he  would  have  flattered  his  followers 
with  the  profped  of  fome  good,  either  prefent  or 
future,  which  would  have  gratified  proud  and 
ambitious  minds.  Nothing  of  this  kind  appears ; 
but  the  reverfe,  altogether.  He  never  propofed 
to  his  followers  one  felfifh  motive.  Confequent- 
ly,  it  appears,  that  he  did  nor,  like  a  wicked  im- 
poftor,  feek  his  own  glory.  He  was  uniformly 
oppofed  ro  felfifhnefs. 

On  the  whole,  if  we  take  ever  fo  particular 
view  of  all  the  conduct  of  Jefus  Chrift,  both  in 
the  public  and  private  walks  of  life,  we  fhall  find, 
in  every  action,  an  expreiTion  of  pure  benevo- 
lence. On  all  occafions,  the  honor  of  God,  and 
of  his  law  and  government  appear  to  have  been 
predominant.  To  (how,  in  every  particular,  how 
his  benevolence  appeared,  would  exceed  my  pref- 
ent limits  ;  nor  is  it  incumbent  on  me,  in  order 
to  a  fufficient  defence  of  the  character  of  Chrift, 
Let  thofe  who  rail  at  chriflianity,  and  confider  it 
as  a  fcheme  of  felfifh  impoftors,  headed  by  the 
great  impoitor,  Jefus  Chrift,  be  challenged  to 
point  out  a  fingle  inftance,  in  which  he  deviated 
from  perfect  benevolence. 

Finally  :  The  laft  trial  of  Jefus  Chrift,  wheth- 
er, as  a  felfifh  importer,  he  fought  his  own  glory, 
was  in  his  death.  By  all  that  can  be  learnt  from 
hiftory  refpe&ing  his  death,  it  was  an  event  which 
he  expected,  and  often  particularly  foretold.  To 
die,  the  juft  for  the  unjuft,  he  ever  considered  as 
a  principal  defign  of  his  coming  into  the  world! 


L 


4§3 

<;  I  lay  down  my  life  for  the  (heap." — cc  I  am  the 
good  fhepherd  :  the  goo3  ihepherd  giveth  his  life 
for  the  fheep."  If  Chrift  had  been  a  mere  man, 
who  fought  his  own  glory,  he  mull:  have  been 
conlcious  of  it ;  and  he  could  have  had  no  end 
at  all  to  anfwer  for  himfelf,  by  dying  as  he  did, 
in  the  character  of  an  impoftor.  This  would,  at 
once,  have  terminated  all  his  felufh  profpecls. 

Besides  :  it  is  evident,  that,  if  he  had  chofen 
it,  he  could  eafily  have  avoided  crucifixion.  He* 
could,  with  perfect,  eafe,  baffle  all  his  accufers, 
and  convince  the  judges  of  his  innocence.  His 
death  was  mamfeftly  voluntary  ;  and  had  he 
been  a  felfifti  man,  he  would  have  avoided  the  im- 
pending death,  and  in  this  way,  have  enjoyed 
fome  good.  But  in  dying,  a  real  impoftor,  there 
was  certainly  an  end  of  all  felrifh  good.  Ic  is, 
indeed,  impoffible  to  conceive  of  any  fdfifh  mo- 
tive, which  Jefus  could  have  had  to  die  as  he  died. 

Thus,  in  the  life,  and  in  the  death  of  Chrift, 
there  is  evidence,  abundant  evidence,  that  he  did 
not,  as  a  proud  and  corrupt  leader  of  a  felfifh 
party,y£?£  his  own  glory.  He  fought  the  glory  of 
God,  and  the  bell:  good  of  men  ;  and  was,  there- 
fore, what  he  claimed  to  be,  the  trueMefliah,  the 
Lord  from  heaven. 

IMPROVEMEMT. 

I.  From  the  fubjed  we  clearly  infer,  that  there 
is  but  one  alternative  for  the  unbeliever  of  the 
gofpel  :  Either  there  never  was,  on  earth,  fuch  a 
perfon  as  Jefus  Chrift ;  or  elfe  the  gofpel  is  from 
God,  and  all  the  folemn  things,  which  it  com 
tains,  are  realites.  The  allegation  of  the  Jews 
againfl  Jefus,  that  he  was  a  wicked  impoftor,  a 
deceiver  of  the  people,  and  an  arrogant  blafphe- 
xner,  on  account  of  his  high  claims,  we  find  to 


4^4 


be  groundlefs.  The  whole  hiftory  of  his  life  and 
death  is  a  confutation  of  their  opinion.  Even 
the  unbeliever  admits,  that  the  Jews  wholly  mif- 
took  the  character  of  Jefus,  and  treated  him  with 
Injuftice  and  cruelty.  But  certainly,  if  there  ever 
was  fuch  a  perfon  as  Jefus  Chrift  is  faid  to  be,  the 
jfews  and  not  modern  unbelievers,  have  been 
confident  in  their  reafonings  refpefting  his  char- 
acter. They  very  juftly  concluded,  that  he  was, 
•either  the  Lord  from  heaven,  or  elfe,  one  of  the 
vileft,  and  moft  arrogant  blafphemers.  There 
is,  to  us,  the  fame  evidence  of  his  claiming  divine 
perfection,  as  there  is  of  his  having  had  exiftence 
on  earth,  or  of  his  being  crucified.  The  gofpel  as 
clearly  informs  us,  that  Jefus  made  fuch  claims, 
as  that  he  was  born,  and  lived,  and  was  crucified 
in  Judea.  Let  it,  therefore,  now  be  alferted, 
with  all  confidence,  that  Jefus  was  a  mere  man, 
fimple,  ignorant  and  obfcure  ;  a  good  moralift, 
but  no  prophet ;  let  it  be  faid,  peremptorily, 
that  Jefus  never  pretended  to  work  miracles,  and 
did  not  claim  divine  honors  ;  that  he  did  not 
voluntarily  give  his  life  a  ranfom  for  fmners  ;  but 
was  taken  by  furprize  and  crucified  ;  yet  there  is 
no  degree  of  weight  in  thefe  affertions ;  becaufe 
they  are  attended  with  no  degree  of  evidence. 
They  are  foolijh  cavils  againft  the  Saviour,  in 
comparifon  with  thofe  railed  by  the  Jews ;  and 
yet  we  find  the  cavils  of  the  Jews  to  be  utterly 
groundlefs. 

It  is  faid,  however,  that  the  life,  the  charac- 
ter, the  high  claims,  and  miraculous  works  of 
Chrift  were  recorded,  not  by  himfelf,  but  by  his 
difciples  j  and  that  they  have  been  the  forgers  of 
what  are  called  the  doclrines  of  Chrift  ;  but  that 
Jefus  never  pretended  to  any  fuch  things.  The 
believer  of  the  gofpel  humbly  demands  the  evi- 
dence of  all  this  wicked  forgery.     How  came  any 


"4$  5 

■       i» 

modern  unbeliever  to  know,  that  Jefus  was  a  fim*. 
pie,  obfcure  man,  and  not  fuch  a  being  as  the  gof- 
pel  represents  him  to  be  ?  Is  any  man  furnlmed 
with  an.  infallible  hiftory  of  Jefus  Chrift,  which 
contradicts  the  whole  tenor  of  the  gofpel  ?  Why 
is  not  that  hiftory  produced,  and  the  matter  ren- 
dered indifputable  ?  Why  do  men  of  fenfe  pre- 
fume  to  fay,  that  there  was  fuch  a  man  as  Jefus, 
and  to  give  a  particular  account  his  character, 
without  the  lead  evidence  of  the  truth  of  a  word 
which  they  fay  on  the  Subject  ?  It  is  very  evident 
to  all,  who  have  candidly  examined  the  moffc  an- 
cient records  of  the  life  and  character  of.  Jefus 
Chrift,  that  even  his  enemies,  who  were  cotem- 
porary,  and  witneffes  of  what  he  faid  and  did, 
could  not  deny  the  facts  related  of  him  in  the 
gofpel.  All  the  authentic  hiftory  of  him,  which 
is  to  be  found  in  the  world,  concurs  to  prove  that 
the  gofpel  account  is  ftrictly  honeft  and  true.  If 
fuch  a  perfon  as  Jefus  ever  lived  on  earth,  we 
have  a  true  hiftory  of  his  character  and  claims, 
in  the  new  teftament.  Ic  is,  therefore,  incum- 
bent on  the  unbeliever  of  the  gofpel,  if  he  would 
feel  any  degree  of  fafety,  to  make  it  appear,  that 
all  the  hiftory  of  Jefus  Chrift  is  falfe  :  and  that 
no  fuch  perfon  ever  lived  in  Judea.  If  he  fail  in 
this  attempt,  and  will  fuffer  his  mind  to  lie  open 
to  conviction,  he  muft  admit,  that  the  gofpel  is 
from  God,  and,  that  all  the  folemn  things,  which 
it  contains,  are  realities.  . 

II.  Much,  therefore,  depends  on  realizing, 
that  there  was,  in  thQ  Auguftan  age,  fuch  a  perfon 
in  Judea  as  Jefus  Chrift.  Several  things  may 
now  come  into  view,  and  concur  to  prove  this 
important  fact ;  as, 

i.  The  very  complexion  of  the  hiftory  of 
Chrift,  in  the  gofpel,  affords  evident  marks  of 
authenticity.     The  hiftory  is  a  plain,  fimple  nar- 


4»5 


ration  of  facts,  without  any  appearance  of  that  em- 
bellifliment,  pomp  and  oftentation,  which  are  pe- 
culiar to  all  fictitious  performances.  We  have  a 
brief  and  unaffected  account  of  the  conception, 
birth,  life,  doctrines,  miracles,  prophecies,  fiitler- 
ings,  death,  refurrection,  and  afcenfion  of  Jefus 
Chrift.  He  is  confidered  as  the  Son  of  God,  and 
the  Saviour  of  fmners.  The  fubjecls  are  infinitely 
more  fublime,  than  ever  employed  the  pens  of 
heathen  poets,  hiftorians  or  philofophers ;  but 
the  hiftory  is  totally  unlike  all  the  elaborate  works 
of  men.  The  majefty  and  fublimity  lie  wholly  in 
the  fubjecls  ;  and  no  appearance  of  that  pride  and 
pomp,  which  mark  all  human  fictions,  is  to  be 
found  in  the  whole  gofpel.  If  there  never  had 
been  fuch  a  perfon  as  Jefus  Chrift,  I  think  it  per- 
fectly contrary  to  all  the  operations  of  mankind, 
to  produce  fuch  a  hiftory  as  that  contained  in  the 
gofpel :  Efpecially,  when  we  take  into  view  the 
moral  character  of  Jefus,  which  is  given  in  the 
gofpel,  and  the  moral  precepts  enjoined  on  his 
followers.  The  gofpel  fets  up  a  character  as  head 
of  the  church,  which  is  low  and  contemptible,  in 
the  view  of  all  proud  and  feliiih  beings.  Chrift 
is  reprefented  as  never  feeking  his  own  glory,  in 
a  worldly,  felfifh  view,  or  the  glory  and  advance- 
ment of  any  of  his  followers.  Abftractednefs 
from  the  world,  and  all  its  allurements  is  the  lead- 
ing trait  in  the  character  of  Chrift,  arid  of  all  his 
followers.  Self-denial,  and  fupreme  regard  to 
the  glory  of  God,  humility,  meeknefs,  patience, 
fubmiffion  to  God,  and  faith  in  a  crucified  Sav- 
iour, are  the  virtues  inculcated  on  mankind  in  the 
gofpel — virtues,  which  could  not  have  been  fo 
honeftly,  and  fo  perfeveringly  urged,  by  a  gang 
of  proud  forgers  and  impoflors.  The  observation 
of  all  mufl  evince  the  truth  of  thefe  affertions* 
Thus  it  appears,  as  it  might  in  a  greater  variety 


4^7 

of  refpe&s,  that  the  very  complexion  of  the  hifto- 
ry  of  Chrift  in  the  gofpel  carries  evidence  of  au- 
thenticity. 

2.  That  there  was  fuch  a  perfon  and  charac- 
ter in  the  world,  as  the  gofpel  reprefents  Jefus 
Chrift  to  have  been,  is  evident,  by  his  having 
been,  for  fo  many  ages,  firmly  believed  on,  by 
the  beft  judges  of  the  matter,  and  often  againit 
every  temporal  advantage  of  thofe  who  believed. 
The  ApoiUes  were  eye-witnefles :  and  they  facri- 
ficed  every  thing  dear  in  this  life  ;  they  even  re- 
nounced life  itfelf,  in  vindication  of  their  lively 
faith  in  Jefus  Chrift,,as  their  lord,  and  their 
God.  They  knew,  with  certainty,  whether  they 
had  feen  Jefus  Chrift:,  and  been  well  acquainted 
with  his  character,  doctrines  and  works :  they 
teftified  that  they  had,  and  were  competent  wit- 
nelTes,  as  appears  by  their  fober  and  judicious 
writings.  They  urged  the  importance  of  faith  in 
Chrift,  even  in  circum fiances  molt  defperate. 
All  the  power  and  policy  of  the  world  was  againft 
them;  audit  was  utterly  impoiTible,  that  they 
fhould  have  any  worldly  motives  to  urge  the 
caufe  of  Chrift,  or  even  any  profpeel  of  fuccefs, 
except  on  the  aflurance,  that  he  was  as  he  claimed 
to  be,  the  Lord  from  heaven.  And,  that  the 
Apoftles  were  the  writers  of  the  gofpel,  is  found 
to  be  as  evident,  by  a  multitude  of  witneffes  of 
the  fame  age,  as  that  any  other  books  of  the  fame 
antiquity,  were  written  by  any  other  particular 
men. 

After  the  Apoftles,  if  we  may  give  credit  to 
the  whole  current  of  hiftory,  there  appeared,  all 
over  Judea,  and  indeed,  throughout  the  Roman 
empire  vaft  multitudes  of  the  moft  enlightened 
people  in  the  world,  and  people  of  the  moft  fober 
and  upright  character,  who  firmly  believed  in 
Jefus  Chrift.     It  was  obvious,  in  the  firfl    ages 


488 


of  chriftianity,  that  believers  were  the  candid,  the 
virtuous,  and  patient  party  ;  and  that  unbeliever* 
were  the  proud,  malicious  and  perfecuting.  Many 
appeared  to  apodatize  from  the  profeflion  of 
faith  \  but  ho  one  was  found  to  be  the  better  for 
his  apodacy.  And  I  trufl  every  one  knows,  that 
there  have  been,  in  all  ages  fince,  many  of  the 
bed  character,  and  under  the  bed  advantages  to 
judge  in  the  matter,  who  have  mod  firmly  believ- 
ed, that  fuch  a  perfon  as  Jefus  is  faid  to  have 
been,  did  appear,  did  do,  teach  and  furTer  the 
things  fpoken  of  him  in  the  gofpel.  If  all  this 
be  a  mere  delufion,  and  no  fuch  character  ever 
appeared  in  the  world,  we  may  now  challenge 
the  unbeliever  to  (how  us  how  it  happens, 
that  the  wifed  and  bed  of  men,  in  every  age,  have 
been  taken  in  the  delufion.  How  happens  it, 
that  civilization,  literature,  good  government, 
and  every  laudable  improvement,  have  always 
rifen  and  fallen,  in  proportion  to  the  progrefs 
or  decline  of  chridianity?  If,  in  truth,  there 
never  was  fuch  a  perfon  as  Jefus  Chrift>  how 
came  a  faith  fo  extraordinary,  and,  at  the  fame 
time,  tofalutary,  to  fpring  up  in  oppofition  to  all 
iniquity ;  and  though  more  oppofed  than  any 
thing  elfe,  yet  never  to  be  confuted  or  dedroyed  ? 
The  matter  mud  be  very  unaccountable  and  per- 
plexing to  thofe  who  deny  the  exidence  of  Jefus 
Chrid.  To  fay  the  lead,  the  probability  is 
drongly  againd  them  ;  and  if  they  are  deceived, 
the  deception  is  fatal :  For  they  deny  the  Lord 
who  bought  them,  and  bring  on  them/elves  fivift  de* 
ft  ruction. 

3.  That  there  was,  indeed,  fuch  a  perfon  as 
Jefus  Chiift  in  the  world,  is  evident,  from  every 
branch  of  hidory.  The  hidory  of  Jews,  pagans, 
infidels  and  apodates,  as  well  as  of  chridians,  all 
concur  in  this,  that  a  wonderful  perfonage,  Jefus, 


It 


48c) 

who  was  called  the  Chri/1,  appeared,  at  a  certain 
time  injudea,  correfpondent  with  Jewifh  predic- 
tions, and  claimed  to  be  the  Son  of  God,  and 
Saviour  of  Tinners.  Indeed,  the  facts  which  fup- 
ported  his  claims  were  generally  acknowledged. 
According  to  hiftory,  it  was,  on  all  hands,  con- 
ceded, that  in  confequence  of  his  appearing,  and 
fetting  up  his  religion,  there  was  the  greateft  rev- 
olution, with  refpecl  to  religion,  that  ever  took 
place  in  any  age ;  and  all  this,  without  any  revo- 
lution in  civil  government.  It  is  granted,  even 
by  the  mortal  enemies  of  Chrift,  who  lived  in 
the  fame  age,  that  paganifm,  which  had  been  ef- 
tablifhed  from  time  immemorial,  received  an  ir- 
reparable fhock — heathen  oracles  were  (truck 
dumb — communication  with  devils  feemed,  in  a 
meafure,  to  be  cut  off — ancient  magical  arts  came 
into  difrepute,  and  the  worfhip  of  God,  in  a  ra- 
tional and  fpiritual  manner  was  fet  up  and  eftab- 
lifhed,  in  all  parts  of  the  civilized  world.  In- 
deed, at  that  time,  civilization  took  a  wonderful 
fpread,  and  received  a  marvellous  increafe.  The 
mifts  of  pagan  darknefs  vanifhed  and  were  diffi- 
pated,  by  the  glorious  light  of  the  fun  of  righ- 
teoufnefs. 

If  there  be,  at  this  day,  any  dependence  at  all 
to  be  placed  on  the  concurrent  teftimony  of  all 
kinds  of  hiftory,  this  was,  in  fact,  the  ftate  of 
things,  in  that  age  of  the  world  ;  and  Jefus  Chrift 
was,  in  fact,  the  firft  caufe  of  this  great  and 
Wonderful  revolution.  It  is  hence  clear,  that 
fuch  a  perfon  and  character  has  exiftence^  and 
has  appeared  in  the  world,  as  the  gofpel  in- 
forms us. 

4.  It  is  fufficiently  evident,  that  there  was  fuch 
a  perfon  as  Jefus  Chrift,  from  the  exiftence  of  his 
church  in  the  world.     If  the  church  were  not 

pPP 


49° 

founded  by  Chrift,  according  to  gofpel  hjftory> 
who  was  the  founder  of  it  ?  Where  elfe  do  we 
find  the  origin  of  chriftianity  ?  It  is  believed,  with- 
out Heftatioft,  that  Mahomet  was  the  founder  of 
the  feci  called  Mahometans ;  and  chat  all  other 
fecte  and  parties,  except  the  chriftian,  were  foun- 
ded by  thofe,  whofe  names  are  mentioned  in  all 
hiftory,  as  founders.  But  chriftianity  is  faid  to 
be  a  fyftem  of  prkjl rraft,  the  invention  of  a  fet  of 
vicious  and  tyrannical  impoftors,  for  their  own 
profit,  and  to  fub jugate  vulgar  minds.  Why 
filould  men  confide  in  hiftcrical  teftimony,  ref- 
lecting all  other  fe&s  ;  but  renounce  it,  as  far  as 
it  refpects  cmiftianity  ?  The  chriftian  church  has 
been  one  of  the  greateft  parties  among  mankind  *r 
the  moil  public  and  confpicuous,  the  moft  known 
and  fcrutinized  ;  at  the  fame  time,  the  moft  en- 
lightened, the  moft  learned,  and  has  kept  the 
moft  authentic  records,  of  any  party  which  ever 
had  exiftence. ,  If  there  never  was  any  Chrift, 
fuch  as  the  gofpel  reprefents,  why  cannot  the  ori- 
gin of  this  moft  enlightened  and  wonderful  party 
be  traced  out  ?  Why  is  it  not  proved,  as  well  as 
roundly  offer  ted y  that  a  certain  fet  of  wicked  im- 
poftors,  at  a  certain  time,  forged  what  is  called 
the  gofpel,  and  impofed  it  upon   mankind  ?  The 

f>roof  of  this  is  fo  difficult,  that  no  man,  as  I  can 
earn,  ever  yet  made  the  attempt,  it  may,  there- 
fore, be  prefumed,  that  fuch  ridiculous  fpeeches, 
concerning  the  origin  of  the  gofpel,  are  ground- 
less. 

It  is  rational  to  believe,  that  there  is  fuch  a  per- 
fon  as  the  Lord  Jefus  Chrift,  who  actually  appear- 
ed, in  the  time  and  manner  which  the  gofpel  re- 
lates ;  and  that  his  difciples  wrote  a  true  and 
faithful  hiftory  of  the  origin  of  the  church.  If 
they  erred  or  diffembled,  in  any  point,  there  were 
learned  enemies,  both  among  the  Jews   and  Ro- 


1 


49 1 

mans,  who  were  able  and  difpofed  to  deleft  their 
errors  and  falfehoods.  But  no  fuch  detection  was 
ever  made.  The  church  was,  therefore,  origina- 
ted by  Jefus  Chriit  ;  and  by  him  it  has  been  (up- 
ported,  in  a  miraculous  manner,  through  all  kinds 
and  degrees  of  apportion,  from  that  to  the  pref- 
ent  day.  The  church  is  a  feci,  every  where  jpo- 
ken  againfl.  It  could  not  arife,  by  nan's  influ- 
ence, becaufe  all  men  are  naturally  difpofed  to  put 
it  down.  If  there  never  was  fuch  a  character  as 
Jefus  Chrift,  it  is  impoiTible  to  account  for  the  or- 
igin and  perpetuity  of  the  chriflian  church. 

Thus  I  think  it  very  evident,  that  there  was 
fuch  a  perfon  as  Jefus  Chrift,  who  was  the  foun- 
der of  the  chriliian  church.  The  confequence  is, 
therefore,  clear,  that  the  gofpel  is  from  God,  and 
all  the  folemn  things,  which  it  contains,  are  reali- 
ties. We  have  the  fame  evidence  of  the  high 
claims  of  Jefus  Chrift,  that  we  have  of  the  exift- 
ence  of  his  perfon  ;  and,  by  a  careful  examination 
of  his  character,  by  the  rule  of  trial,  given  in  our 
text,  we  ha*/e  found,  that  he  was  true,  and  no  un- 
right eoufnefs  was  in  him*  Every  part  of  his  moral 
conduct,  and  every  doctrine  or  precept  which  he 
delivered,  gave  evidence,  that  he  fought  not  his  own 
glory,  plea  fed  not  himfelf,  as  all  corrupt  importers 
are  found  to  do ;  but  he  fought  the  glory  of 
God,  and  the  general  good.  If  fo,  it  follows, 
that  he  is  what  he  claims  to  be,  the  fupreme  Lord 
of  all,  who  is  to  be  acknowledged  by  us,  as  the 
only  Saviour. 

III.  The  fubject  will  now  be  concluded  with  a 
ferious  reflection  on  fome  of  the  important  things, 
which  are  implied,  in  believing  the  truth  of  the 
gofpel  of  Chrift.  We  are  too  apt  to  imagine,  that  we 
believe  the  gofpel,  indeed  to  giorv  in  our  faith  and 
orthodoxy,  and  make  a  righteoufnefs  of  it ;  while, 
in  reality,  we  do  n&t  believe  \  and  are  little  if  at  all 


493 

better,  even  in  point  of  fentiment,  than  downright, 
profeffed  infidels. 

To  believe  the  gofpel,  as  we  ought  to  believe, 
and  fo  as  to  be  eflentially  diftinguifhed  from  open 
infidels,  implies  a  full  conviction,  and  cordial  ap- 
probation of  all  the  doctrines,  precepts  and  tefti- 
monies  of  it ;  and  efpecially,  of  all  that  is  implied 
in  the  work  of  redemption  by  the  blood  of  Chrift. 
To  be  particular  \  do  we  believe  the  gofpel  of 
Chrift  ?  If  fo,  v/e  really  believe  in  the  univerfal 
and  total  apoflacy  of  all  mankind  from  the  true 
God  ;  and  that  all,  unlefs  they  are  united 
to  Chrift,  by  a  living  faith,  are  expofed  to  endlefs 
punifhment.  And  further;  a  belief  of  the  gofpel 
implies  a  fenfe  of  the  neceflity  of  regenerating 
grace,  to  fave  us  from  our  fins,  and  to  prepare  us 
for  the  enjoyment  of  the  heavenly  inheritance. 
"  Except  a  man  be  born  again,  he  cannot  fee  the 
kingdom  of  God." 

Still  further  ;  a  belief  of  the  gofpel  implies  a 
fenfe  of  our  total  incapacity  to  redeem  or  fave 
ourfelves  from  the  juft  punifhment  of  paft  iniqui- 
ty ;  and  this,  even  on  fuppofition  that  we  were 
ever  fo  humble  and  penitent.  It  implies  a  fenfe  of 
intire  dependence  oh  the  merit  of  Chrift's  atone- 
ing  blood,  to  redeem  and  fave  us,  even  on  con-* 
dition  of  true  faith  in  him.  John  iii.  14,  15. 
"  As  Mofes  lifted  up  the  ferpent  in  the  wildernefs, 
even  fo  mujl  the  Son  of  man  be  lifted  up,  that 
whofoever  believeth  in  him  mould  not  perifh,  but 
have  eternal  life."  The  Apoftle,  (Rom.  iii. )  rep- 
resents, that  Chrift  was  fet  forth  for  a  propitia- 
tion, that,  through  faith  in  his.  blood,  the  right- 
eoufnefs,  or  jujiice  of God,  might  be  declared,  in 
the  remiflion  of  fins  that  are  paft. 

Again  ;  a  belief  of  the  gofpel  implies  a  fenfe 
of  infinite  obligation  to  be  holy,  both  in  heart  and 
life.     It  is  exceedingly  manifeft  to  all  true  be- 


<93 

lievers  of  the  gofpel,  that  the  grand  bufinefs  of 
Jefus  Chrift  in  this  world  was,  to  fet  up  a  king- 
dom of  righteoufnefs.  "  For  this  purpofe,  the 
Son  of  God  was  manifefted,  that  he  might  deflroy 
the  works  of  the  devil."  He  hath  made  it  evident, 
efpecially  by  his  fufferings  for  fin,  to  redeem  us 
from  the  curfeof  the  law,  that  fin  is  infinitely  ma- 
lignant, and  that  we  are  under  infinite  obligation 
to  hate,  abhor,  and  turn  from  it,  as  a  moft  deadly 
evil ;  and  to  be  holy,  as  Chrift  is  holy.  "  As  he 
who  hath  called  you  is  holy,  fo  be  ye  holy,  in  all, 
manner  of  conversation."  We  mult  prove  our 
fidelity  to  Chrift,  and  the  genuinenefs  of  our  faith, 
in  the  fame  manner,  in  which  Chrift  proved  his 
divinity,  by  notfeeking  our  own  glory  ^  but  the  glory 
of  God.  This  is  holinefs — this  is  moral  duty. 
And  as  this  was  neceffary,  to  designate  and  prove, 
that  Jefus  was  what  he  claimed  to  be  ;  fo  it  is  e- 
qually  neceffary  to  defignate  and  prove  that  we 
are  true  believers  in  his  gofpel,  and  heirs  of  his 
kingdom. 

Finally;  to  believe  the  gofpel,  favingly, 
implies  full  confidence,  and  a  humble  acquief- 
cence  in  all  the  promifes  and  threatenings  of  it. 
It  implies  a  realizing  fenfe  of  the  great  folemni- 
ties  of  death  and  a  feparate  ftate — that  we  fhall 
foon  appear,  unbodied,  to  exiftin  happinefs  or 
mifery,  till  the  day  of  judgment — that  we  fhall 
then  be  raifed  from  the  dead,  bv  the  voice 
of  the  archangel  (who  is  jefus  Chrift)  and 
by  the  trump  of  God,  to  appear  once  more  in  the 
body,  before  his  dread  tribunal,  with  the  whole 
affembled  univerfe,  then  to  receive  a  public  and 
final  adjudication.  All  who  truly  believe  the 
gofpel,  are  fenfible  that  by  it,  life  and  immortality 
are  brought  to  light.  They  live  and  act,  daily, 
under  an  affecting  fenfe  of  thefe  great,  approach- 
ing folemnities.     They  as  really  expect,   that  all 


494 


thefe  things  will  take  place  ;  that  they  fhall  fee 
the  fupreme  judge  defcend  in  glory,  with  all  the 
holy  angels  ;  fee  all  the  dead  arifen,  and  ar- 
raigned before  his  bar  of  juflice  ;  fee  this  world 
in  flames,  and  fee  themfelves  with  all  their  fellow- 
men,  according  to  the  character  formed  in  this 
life,  receive  their  final  deftination  to  endlefs 
felicity  or  endlefs  torments  ;  as  really,  as  any 
one  ever  expected  the  mod  infallible  events  in 
this  world.  They,  accordingly,  make  it  their 
bufinefs  to  be  in  readinefs  ;  and  have  recourfe  to 
the  gofpel  for  all  their  inftru&ions  refpe&ing  a 
due  preparation  to  ftand  in  judgment  before  the 
Son  of  God. 

Not  only  are  all  thefe  things  expected,  by 
true  believers  j  but  they  are  expected  with  tran- 
quillity and  joy.  They  "  look  for  and  bajlen  unto 
the  coming  of  the  day  of  God?  wherein  the  heavens 
being  on  fire  Jhall  be  dijfohed,  and  the  elements  Jhall 
7iielt  ;  and  the  earth,  with  the  works  that  are  therein 
Jhall  be  burnt  up"  At  this  time,  they,  according 
to  thepromife  of  God,  "  look  for  new  heavens, 
and  a  new  earth,  wherein  dwelleth  righteoufnefs" 
True  believers  comfort  one  another,  with  the  prof, 
peels  of  the  day  of  judgment  ;  becaufe  it  is  the 
day  in  which  their  Redeemer  fhali  be  glorified, 
and  thenceforward  they  (hall  be  complete  in 
glory,  forever  with  the  Lord, 

These  things,  and  all  things  folemn,  interefl> 
ing  and  joyful,  are  implied  in  a  true  belief  of  the 
gofpel  of  Jefus  Chrift.  We,  therefore,  fee  the 
truth,  the  weight  and  force  of  that  folemn  dec- 
laration of  our  Lord,  "  He  that  believeth  and  is 
baptized  (hall  be  faved ;  and  he  that  believeth  not 
(hall  be  damned."     Amen. 


The  wicked,  on  account  of  worldly  profperity,  and 
unbelief  of  a  future  flate,  openly  rejecl  anddefpife 
the  Almighty. 


/ 
A  SERMON  by  JACOB  CATLIN,  A.  M.  Paf. 
tor  of  the  firft   Church  in  New-Marlborough, 
State  of  Maffachufetts. 


job  xxi.   13,  14,  15. 

They  fp end  their  days  in  wealth,  and  in  a  moment 
go  down  to  the  grave.  Therefore  they  fay  unto 
God)  depart  from  us  ;  for  we  dtfire  not  the  knowl- 
edge of  thy  ways.  What  is  the  Almighty ',  that  we 
fhould  ferve  him  ?  And  what  profit  jhould  wi 
have,  if  we  pray  unto  him  ? 

IT  is  vain  to  pretend,  as  many  do,  that  the  Bi- 
ble is  a  foolifh  book,  and  does  not  give  us  a 
juft  and  true  reprefentation  of  men  and  things. 
Every  man,  who  has  the  lead  acquaintance  with 
human  nature,  mull:  be  fenfible,  that,  in  our  text, 
is  contained  a  perfect  reprefentation  of  the  im- 
provement, which  the  wicked  make  of  the  kind 
and  liberal  dealings  of  the  Almighty.     The  ways 


49^ 


of  providence  are  marvellous — efpecially  in  libe- 
rality to  the  wicked.  God's  ways  would  be  in- 
explicable by  us,  were  it  not  for  the  light  of  di- 
vine: revelation ;  but  this  leads  us  forward  to  a 
future  world,  and  folves  our  difficulties. 

The  light  of  nature,  indeed,  if  we  were  per- 
fectly candid,  would  teach  us  that  God  is  juft  and 
good ;  and  would  teach  us  that  there  is  a  future 
fiate,  in  which  his  juftice  and  goodnefs  are  to  be 
fuliy  and  perfectly  difplayed.  But,  with  our  pref- 
ent  darknefs  and  prejudice,  we  mould  never, 
without  a  revelation,  make  thefe  difcoveries.  Of 
courfe,  we  mould  difcover  no  benefit  arifmg  from 
the  knowledge,  love,  and  fervice  of  God. 

The  wicked  are  reprefented  in  our  text,  as  dis- 
carding the  true  God,  rejecting  the  knowledge 
of  his  ways,  refufing  to  ferve  him  and  pray  unto 
him  ;  becaufe  they  find,  that  the  wicked  fpend 
their  days  in  %veaftb9  and  in  a  moment  go  doun  to 
the  grave — That  is ;  they  fee  nothing  very  dread- 
ful in  a  life  of  wickednefs.  They  who  fcorn  the 
fervice  of  God,  and  devote  themfelves  to  iniquity, 
arc  as  happy,  to  all  appearance,  as  others.  This 
emboldens  mankind  to  commit  iniquity  with  gree- 
dinefs.  The  Pfalmift  was  very  full,  and  was  even 
perplexed  with  the  the  fame  idea.  Pfalm  lxxiii. 
3,  4,  5.  "  For  1  was  envious  at  the  foolifh,  when 
I  faw  the  profperity  of  the  wicked.  For  there  are 
no  bands  in  their  death,  but  their  itrength  is  firm. 
They  are  not  in  trouble  as  other  men,  neither  are 
they  plagued  like  other  men.  Therefore  pride 
compalTeth  them  about  as  a  chain  :  violence  cov- 
ereth  them  as  a  garment."  With  the  fame  ideas 
our  text  is  introduced,  and  Job  appears  to  be,  not 
a  little  perplexed.  "  Wherefore  do  the  'wicked 
live,  become  old,  yea,  are  mighty  in  power  ?  Their 
feed  is  ellablifhed  in  their  fight — their  houfes  are 
fafe  from  fear  7  neither  is  the  rod  of  God  upon 


497 

them — They  fend  forth  their  little  ones  like  a 
flock,  and  their  children  dance.  They  take  the 
timbrel  and  harp,  and  rejoice  at  the  found  of  the 
organ.  They  fpend  their  days  in  wealth,"  or 
mirths  as  it  is  in  the  margin  of  the  Bible,  "  and 
in  a  moment  go  down  to  the  grave."  When 
they  die,  the  fcene  of  diftrefs  is  fhort,  and  they 
are  foon  out  of  fight  and  forgotten.  This  is  the 
laffc  that  is  heard  of  them.  Sometimes,  it  is  true, 
they  die  in  the  agonies  of  defpair,  and  give  awful 
forebodings  of  future,  eternal  wretchednefs  \  but 
this  is  called,  either  cowardice  or  delirium.  The 
living  and  furviving  companions  in  wickednefs 
conclude,  in  general,  that  there  is  no  danger. 
Thus  they  Aide  along,  crying, peace, peace.  There- 
fore  they  fay  unto  God,  depart  from  us  ;  for  we  dc- 
fire  not  the  knowledge  of  thy  ways* 

The  doctrine,  fuggefted  by  the  text,  is  this  ; 
That  the  wicked,  in  general,  from  their  abfurd 
view  of  the  divine  difpenfations,  conduct  very 
much  as  they  would,  if  they  knew,  that  this  was 
their  only  date  of  exiflence,  and  worldly  pleaf- 
ures  the  only  happinefs. 

Job  was  not  alone,  in  exprefling  this  .idea  of 
human  nature.  We  find  the  fame  in  the  Eccle- 
fiaftes,viii.  io,it.  "  And  fol  faw  the  wicked  bu- 
ried, who  had  come  and  gone  from  the  place  of 
the  holy,  and  they  were  forgotten  in  the  city 
where  they  had  fo  done.  This  is  alfo  vanity. 
Becaufe  fentence  againft  an  evil  work  is  not  exe- 
cuted fpeedily,  therefore  the  heart  of  the  fons  of 
men  is  fully  fet  in  them  to  do  evil."  Many  more 
paffages  of  fcripture  might  be  adduced,  in  direct 
proof  of  the  do&rine  ;  but  this  is  not  the  plan  of 
proof,  now  propofed.  The  proof  from  fcripture 
is  already  clear ;  and  what  I  now  propofe,  as  be- 
ing more  convi&ive  and  folemnizing,  to  thofe  who 

Q.qq 


49* 

aTe  accuiromed  to  Jifregard  the  fcriptures,  is  a 
proof  of  the  doctrine,  from  naked  and  obvious 
fads.  There  are  two  or  three  things,  mentioned 
in  the  text,  which  the  wicked  are  faid  to  do. 
Thefe  we  ihall  attend  to;  and  if  they  appear  to 
be  iacb,  it  may,  by  them,  be  evident,  that  our 
doctrine  fs  true. 

I.  LT hey  fay  unto  God9  depart  from  us,  for  we 
defive  not  the  knowledge  of  thy  ways.  The  knowl- 
edge of  God's  ways  coniifts  in  underftanding  the 
nature  and  ends  of  his  moral  government ;  and 
what  he  defigns-  to  do,  in  particular,  with  refpect 
to  mankind  ;  whether  he  defigns  to  put  them  all" 
out  of  exigence,  when  they  die ;  or  to  continue 
them  in  exifrence  forever  ;  and  whether,  if  he 
continue  them  in  exiftence,  he  defigns  to  reward 
and  punifh  them,  in  the  future  ftate,  according  to 
the  character  they  form,  in  this  world  ;  whether 
he  defigns  to  make  all  happy,  in  the  future  world, 
of  hi4;  mere  mercy ;  or  to  make  all  miferable,  as 
a  juit  puniihment  for  their  iniquities.  Or,  final- 
ly, whether  his  plan  is,  to  fave  fome,  with  an 
everlafting  falvation,  and  to  punifh  others,  with 
everlaftfns:  mifery,  according  to  the  part  they  aft 
in  this  life,  with  refpect  to  a  Mediator.  There  is 
no  doubt  but  that  God  hath  fome  way9  fome  fixed 
plan  of  operation,  refpe&ing  the  finful  children 
of  men.  If  this  were  realized,  it  is  reafonable  to 
conclude  that  mankind  ought  to  be,  and,  indeed, 
muft  be  anxious  to  know  fomething  about  God's 
ways.  If  mankind  realize,  that  God  hath  a  plan 
of  government  refpecling  their  final  ftate,  they 
muft  feel  themfclves  infinitely  concerned  to  know 
what  it  is.  If  they  have  no  defire  to  know  any 
thing  of  this  kind,  it  muft  be,  either  becaufe  they 
do  not  believe,  or  elfe  becaufe  they  do  not  realize 
any  thing  of  this  nature. 


499 

If  we  lived  under  the  government  of  a  great 
and  powerful  monarch,  and  had  been,  for  a  long 
time,  in  a  (late  of  rebellion  ;  if  he  had,  hitherto, 
exercifed  forbearance ;  but  had  a  fixed  plan  and 
defign,  refpe&ing  the  method  of  treating  us, 
finally  ;  fhould  we  not  be  very  anxious  to  know 
what  his  plan  and  defign  was  ?  Should  we  not 
look  forward,  with  fear  and  trembling,  to  find  out 
what  would  be  the  remit  of  his  ad  m  ini  ft  ration. :? 
How  much  more  anxious  might  we  juftly  be, 
with  regard  to  the  knowledge  of  God's  ways, 
which  refpe£t  our  final  and  eternal  (late?  If, 
therefore,  we  are  unconcerned,  with  refpecc  to 
God's  ways,  it  muft  be,  that  we  are  either  per- 
fectly abfurd  and  foolifh,  or  elfe  do  net  believe 
that  he  exercifes  any  providential  government 
over  us.  But  our  text  is  clear  in  affirming,  that 
the  wicked  do  reject  God,  and  defire  not  the 
knowledge  tf  his  ways.  If  the  text  be  true,  the 
doctrine  is  alfo  true.  The  wicked,  in  general, 
conduct  as  they  would  do,  if  they  knew,  that 
God  had  no  plan  of  government,  and  that 
worldly,  fenfual  pleafures  were  the  whole  of  hu- 
man happinefs. 

It  remains,  therefore,  to  enquire  whether  the 
wicked  ever  do  act  the  part,  which  our  text  de- 
fcribes ;  or  whether  the  text  be  a  libel  againft 
mankind  ?  And  here  let  it  be  obferved,in  general 
terms,  that,  whenever  mankind  engage  in  any 
thing,  which  is  unjuft,  vain  or  criminal  in  any 
refpedt,  they  fay  unte  Qod^  depart  from  us  for  we 
defire  not  the  knowledge  of  thy  ways.  It  is  painful 
to  think  of  God,  of  his  holy  law  and  government, 
when  engaged  in  criminal  purfuits,  or  even  in 
criminal  thoughts  and  meditations.  People  try 
to  convince  themfelves,  in  fuch  cafes,  that  it  ic 
not  required  of  them,  always  to  be  in  the  fear  of 
the  Lord,  and  always  to  have  a  fenfe  of  his  pre!- 


5oo 

ence.  They  fometinaes  try  to  convince  them- 
felves,  that  the  temptations  to  vicious  conduct  are 
fo  great,  notwithstanding  they  court  temptation, 
that  God  will  excufe  them,  on  this  account.  On 
the  whole,  they  would  be  glad  to  have  con- 
fcience  afleep,  and  to  have  God  and  his  ways 
wholly  out  of  view.  Every  one,  I  conclude,  who 
was  ever  confeious  of  committing  a  crime,  was 
conicious,  for  the  time  being,  that  the  language 
of  his  heart  was,  "  depart  from  me,  O  Lord,  I  do 
not  now  defire  the  knowledge  of  thy  ways.'3 

I  now  pafs  on  to  notice  fome  particular  cafes, 
in  which  mankind  verify,  in  fact,  this  declaration 
in  our  text.  When  mankind  purfue  the  bufmefs 
of  irregular  trading,  jockeying,  or  /peculating, 
with  a  defign,  by  a  little  exertion  of  their  own,  to 
enrich  themfelves  on  the  earnings  of  others ;  all 
their  views  and  feelings  are  inconfiftent  with  any 
delight  in  God's  prefence,  or  with  any  defire  to 
underftand  his  ways.  If  they  happen  to  think  of 
God  or  his  ways,  the  language  of  their  hearts  i?, 
<c  depart  from  us,  our  minds  are  pre-engaged.5' 
People  always  abhor  to  think  of  God,  when  they 
are  endeavouring  to  overreach  their  fellow  men. 

It  may  be  further  obferved,  on  this  head,  that 
all  people,  who  are  eagerly  employed  to  get 
riches,  and  make  this  a  principal  object,  are  con- 
tinually faying  unto  God,  depart  from  us.  They 
may  be  juft  in  dealings,  where  injuftice  would 
ruin  their  characters,  or  too  much  gall  their  con- 
fciences  ;  they  may  read  the  Bible,  attend  public 
worfhip,  profefs  religion,  and  pafs  the  e  <  ternal 
round  of  religious  duties.  Thefe  things  do  not 
interfere  with  the  higheft  attention  to  riches. 
They  may  all  be  done,  without  any  proper  fenfe 
of  God  or  his  government,  and  indeed,  without 
making  any  progrefs  in  the  knowledge  of  God's 
ways. 


Again  ;  when  people  devote  their  time  to  vi- 
cious company,  to  drinking  at  taverns,  to  vain 
buffooneries,  profane  fwearing  and  blafphemy  ; 
the  cafe  is  clear,  that  they  fay  unto  God,  "  depart 
from  us,  for  we  defire  not  the  knowledge  of  thy 
ways."  Thefe  evils  are,  more  or  lefs,  prevalent 
in  every  place,  Sometimes,  however,  the  minds 
of  people,  in  certain  places,  are  folemnized,  by 
divine  influences,  and  they  feel  afraid  toaflemble  to- 
gether for  the  purpofes  of  reveling,  rioting,  and 
blafpheming  the  name  of  the  Almighty.  But,  in 
general,  there  is  a  large  proportion  of  people,  who 
will  often  aflemble,  and,  from  appearances,  we  are 
led  to  think,  that  the  main  objed  is  to  unite  in  call- 
ing reproach  upon  the  name  of  thee  verbleffed  God. 
They  fwear  by  his  name,  not  in  truth  and  right- 
eoufnefs,  not  with  fear  and  reverence  ;  but  with 
proud  arrogance  and  contempt.  They  drink 
largely,  as  if  on  purpofe  to  ftimulate  all  their  fac- 
ulties, and  to  make  them  eloquent  in  reproaching 
God,  and  in  profane  babblings.  In  fuch  affem- 
blies,  the  whole  language,  both  of  the  lips  and 
conduct,  agrees  with  that  under  confederation ; 
"  depart  from  us,  we  defire  not  the  knowledge 
of  thy  ways." 

It  feems  a  little  myfterious,  that  thofe  who 
hate  to  think  of  God,  fhould  be  fo  fond  of 
ufing  his  name.  Perhaps,  as  they  have  no  juft 
fenfe  of  his  character  and  government,  they  ufe 
his  name,  with  the  fame  proud  contempt,  as  they 
ufe  the  name  of  fome  fcandalous  character  among 
men. 

We  obferve  further  ;  the  common  fruit  and 
confequence  of  fuch  wicked  afTembling  to  re- 
proach God,  and  to  gratify  the  pride  of  the  heart, 
is  playing  at  cards  and  chance  games.  For  fome 
reafon  or  other,  it  is  always  the  cafe,  that  thofe 
who  difcard  and  fcorn  the  moral  government  of 


50a 


Jehovah,  are  fond  of  chance-gaming.     If  they  re- 
alized, that   when   the   lot  is  cq/l  into  the  lap,  tfa 
whole  difpofing  thereof  is  of  the  Lord,  they  would 
feel  uncomfortably.     They  do  not  choofe  to  think 
of  God,  and  defire  not  the  knowledge  of  his  ways9 
when  eagerly  looking  for  the  decifions  of  chance, 
over  a  gaming  table.      Could  people  fully  con- 
vince themfelves,  that  chance  orders  events,  and 
not  the  heart-fearcbing    God,  this  would  relieve 
their  confeiences,  in  every  vile  and  abominable 
gratification.     Perhaps  this  is  what  makes  people 
fo  intenfe,  and  diflracled,  in   their  application  to 
cards,  and  to  every  thing,  in  which  they  fuppofe, 
that  chance,  and  not   divine  providence  is  con- 
cerned.    The  fecret  defire  of  the  heart  is,  to  get 
free  from  a  fenfe  of  Deity,  and  the  divine  law  and 
government.     "  The  fool  hath  faid  in  his  heart, 
No  God" — let  there  be  nothing  but  chance  to  gov- 
ern the  world.     It  is  diftreffing  to  the  wicked  to 
think  of  accountability,   and  to  realize  the  com- 
mands  and    threatenings  of  the  holy  fcriptures. 
They  exert  themfelves,  therefore,  as  if  it  were  a 
matter  of  importance  to  build  up  the  fyftem  of 
chance,  inflead  of  divine  providence.     This,  per- 
haps, is  what  principally  engages  mankind  in  card- 
playing,  chance-games  and  lotteries  of  every  kind* 
People  pretend  to  follow  things  of  this  kind, 
for  diverfion.     But  no  man,  perhaps,    was  ever 
yet  found   foolidi    enough  to   pretend  that  fuch 
things    are    as    innocent    and    profitable,    even 
for  diverfion,  as  the  reading  of  valuable    books, 
or  conversation  upon  important  and  entertaining 
fobjefts.        11,   that  can  be  fuppofed  to   render 
fuch  things  defirable,   is  fimply  this  ;  they  divert 
the  mind  from  God  and  his  ways.     They    (tupify  a 
troubled  confeience,  and  tend  to  make  the  road  to 
deftruclion  finooth  and  eafy.     On  thefe  accounts, 
they  are  infinitely  abominable,  in  their  nature  and 


5°S 

mmmmmmnm 

tendency,  and  thofe  who  purfue,  or  even  counte- 
nance fuch  things,  fay  unto  God,  emphatically, 
"  depart  from  us,  for  we  defire  not  the  knowl- 
edge of  thy  ways." 

Another  fact  may  be  noticed,  as  a  proof  of 
our  doctrine.  When  people  aflemble  together 
for  balls,  with  inufic  and  dancing ;  when  they 
fpend  their  property,  and  their  precious  time  and 
ftrength,  in  high  and  jovial  mirth,  and  in  wanton 
geiticulations ;  they  know  by  experience,  that 
the  language  of  their  hearts  is  the  language  of  our 
text.  They  fay  unto  God,  depart  from  us.  A 
proper  fenfe  of  the  divine  prefence  would  totally 
abolifh  all  fuch  exercifes.  They  are  inconfiftent 
with  a  conviction  of  fin ;  or  with  any  juft  view  of 
our  own  true  characters.  They  are  inconfiftent 
with  any  realizing  fenfe  of  death  and  the  judg- 
ment, or  of  the  folemnities  of  the  -eternal  ftate. 
They  are  wounding  to  the  confeiences  of  many, 
who  are  foolifhly  perfuaded  to  follow  the  multi- 
tude. It  is  always  found  that  balls,  as  well  as 
card-playing,  and  all  vain  amufements  and  follies, 
are  under  the  influence  of  the  moft  licentious, 
profane  and  debauched  characters.  The  leaders 
are  fenfible,  that  they  have  no  fear  of  God  be- 
fore their  eyes  ;  and  all,  who  are  perfuaded  to  fol- 
low them,  find  by  experience,  that  they  can  have 
no  peace  or  joy,  till  they  are  diverted  of  the  fear 
of  God. 

When  fuch  matters  are  propofed  they  are  talk- 
ed of  as  a  civil  recreation  ;  but  when  they  are 
executed,  they  become,  generally,  a  tedious, 
midnight  fiavery,  in  the  fervice  of  Satan.  Some 
pleas  are  made,  to  juftify  fuch  an  improvement  of 
time ;  but  no  one  ever  yet  pretended  that  it  was 
a  duty,  either  to  God  or  man.  On  the  contrary, 
fhould  the  profefTors  of  religion  be  found  to  be 
leaders  and  promoters  of  fuch  things,  the  very  ad-* 


S°4 


vocates  for  games  and  balls  would  pronounce 
them  hypocrites.  They  know  that  fuch  things  are 
inconfiftent  with  real  chriftianity,  and  calculated 
to  banifh  religion  out  of  the  world — even  calcula- 
ted to  banifh  from  the  mind,  all  fenfe  of  Deity,  and 
to  fix  mankind  down  in  atheifm.  And  yet,  they 
areneceffary.  Why  fo  ?  Becaufe  they  are  fafh- 
ionable  among  finful  men,  who  fay  unto  God,  de- 
fart  from  us,  for  we  defire  not  the  knowledge  of  thy 
ways.  Is  it  our  duty  to  follow  the  multitude  to 
do  evil  ?  This  doctrine  is  not  of  God.  What  if, 
Inftead  of  this  folly  and  diflipation,  we  fhould 
fpend  our  leifure  hours  in  reading  the  mod 
valuable  books,  and  a  natural  confequence  would 
be,  that  the  converfation,  in  all  companies,  would 
be  on  the  various  branches  of  ufeful  knowledge — 
What  if  the  immenfe  funis,  expended  in  balls, 
games  and  other  foolifh  vanities,  were  employed 
in  public  libraries ;  and  what  if  we  fhould  amply 
fupport  our  fchools,  and  give  encouragement  to 
more  able  inflrudlors  ?  All  this  might  be  done, 
•with  far  lefs  expenfe  of  time  and  property,  than 
the  fafhion  requires  for  the  fupport  of  dancing 
and  gaming.  Is  it  probable,  that  in  the  courfe  of 
feven  years,  we  fhould  find  occafion  to  regret  the 
mifimprovement  of  the  ball-room  and  gaming  ta- 
ble ?  Every  one  knows  that  we  fhould  not.  Ev- 
ery confcience  mull  witnefs  the  folly  andmadnefs 
of  following  thefe  vain  cuftoms  of  the  enemies  of 
God.  Every  one,  who  allows  himfelf  to  think 
foberly,  knows  that  they  debafe  and  degrade  hu- 
man nature,  as  well  as  reproach  the  everblefted 
God.  There  is  fcarcely  need  of  an  argument  on 
this  occafion.  All  who  have  a  confcience,  feel 
the  truth  of  the  cafe,  on  a  bare  ftatement.  Hence 
we  find,  that  death,  which  brings  out  the  real 
dictates  of  confcience,  generally  produces  afolemn 
teftimony  againft  thefe  vile  culloms  of  the  world. 


$°5 

Death  is  a  detecter  of  the  heart,  and  even  the 
threatening  fymptoms  of  it,  often  check  the  van- 
ity which  appears  in  a  gale  of  health  and  profper- 
ity»  And  is  it  not  fuitable,  that  we  fhould  have 
thofe  views  and  fentiments  in  the  courfe  of  life, 
which  we  expect  to  have  in  death  ?  The  fact  is, 
we  have,  in  general,  a  fecret  confcioufnefs  of  the 
fame  things.  There  is  not,  perhaps,  one  perfon 
prefent,  who,  if  he  fhould  now  be  fenfibly  ftruck 
with  death,  would  not,  in  a  moment  acknowledge, 
that  all  thefe  fafhionable  diverfions,  which  bid  the 
Almighty  depart  from  us,  are  abominations.  I 
think  it  a  plain  cafe,  that,  in  order  to  gratify  the 
raging  lufts  of  the  heart,  people  will  violate  the 
cltareft  dictates  of  confcience. 

Finally  ;  From  lamentable  experience,  we 
learn  the  pernicious  fruits  and  effe&s  of  balls,  and 
midnight  revellings.  They  diflipate  the  mind, 
harden  the  heart,  greatly  promote  lewdnefs  and 
debauchery,  by  ftimulating  lafcivious  affections. 
They  deftroy  the  earnings  of  induftry,  confume 
the  mercies  of  God  on  wicked  lufts,  and  often 
ruin  delicate  conftitutions.  They  are,  for  the  time 
being,  perfectly  inconfiftent  with  all  the  duty  we 
owe  fo  God,  and  every  ftep,  taken  in  thefe  pur- 
fuits,  is  virtually  faying  unto  God,  Depart  from 
us,  for  we  defire  not  the  knowledge  of  thy  ways* 

Other  cafes  might  now  be  mentioned  and  en- 
larged upon,  as  proofs  of  our  doctrine  ;  fuch  as 
flander,  contention,  and  all  the  wicked  indulgen- 
ces of  paffion,  prejudice  and  revenge— the  indul- 
gence of  wicked  lufts,  and  the  contempt  of  the 
laws  and  ordinances  of  God.  In  all  thefe  cafes, 
mankind  ad  as  if  there  were  no  God  or  future 
ftate.  They  fay  unto  God,  depart  from  us.  Thus, 
in  one  refpect,  it  appears,  that  mankind  conduct 
as  our  text  reprefents  :  they  take  pains  to  banifh 

Rr  r 


506 

all  thoughts  of  God,  and  they  fucceed  fo  far  as 
to  be  able  to  act,  with  freedom,  very  much  as  they 
would,  if  they  knew  that  this  world  was  the  only 
ftate  of  exigence,  and  worldly  pleafures  the  only 
happinefs. 

II.  The  text  represents  the  wicked  as  faying, 
What  is  the  Almighty r,  that  we  (hould  ferve  him. 
This  language  is  like  that  of  Pharaoh,  when  chal- 
legend  to  releafe  the  Israelites  from  their  fervi- 
tude  ;  "  Who  is  the  Lord,  that  I  mould  obey  his 
voice  to  let  Ifrael  go  ?  I  know  not  the  Lord,  nei- 
ther will  I  let  Ifrael  go."  Here  we  have  the  con- 
duel  of  one  man,  exactly  anfwering  the  descrip- 
tion of  the  wicked  in  our  text.  If  the  impeni- 
tent, at  this  day,  feel  unwilling  to  take  rank  with 
Pharaoh,  then  it  becomes  them  to  conduct  better 
than  he,  and  to  treat  the  commands  of  God  with 
more  refpecl ;  and  this  in  proportion  to  the  greater 
light  which  they  enjoy.  Pharaoh  had  real  doubts, 
wnether.  the  God  of  Ifrael  were  the  true  God. 
He  was  challenged  to  renounce  the  gods  of  his 
country,  whom  he  had  been  taught  to  revere  ; 
and  to  acknowledge  the  God  of  Ifrael,  whom  he 
had  been  taught  to  defpife.  He  had  far  lefs  evi- 
dence than  we  have  of  his  being  the  true  God. 
Yet  he  was  guilty  of  great  wickednefs,  in  reject- 
ing the  true  God,  Mofes  wrought  miracles  be- 
fore him,  by  which  he  ought  to  have  been  con- 
vinced of  the  power  and  authority  of  the  God  of 
Ifrael :  and  Pharaoh,  for  the  hardnefs  of  his  heart, 
was  condemned  and  deftroyed.  Pharaoh  was  a 
little  more  audacious  than  fomefinners  are.  He 
was  a  proud  monarch,  like  other  Turners  in  eleva- 
ted Nations.  But  he  did  nothing  more  than  to 
dilobey  the  commands  of  God  ;  and  this  every 
impenitent  (inner  does  continually,  with  all  his 
heart.  We  read  of  the  dilobedience  of  mankind, 
in  almofl:  every  page  of  the  Bible,  and  we  fee  it 


5°7 

a&ed  out ;  indeed,  the  greater  part  of  us  act  it 
out,  every  day  and  hour  of  life. 

Few,  indeed,  will  own  that  they  ought  to  have 
more  regard  to  God  than,  to  themfelves :  and 
furely,  thofe  who  regard  themfelves  as  objects  of 
fupreme  affection,  fcorn  to  be  God's  fervants. 
But  few  are  found,  who  feel  any  obligation  to 
obey  the  pofitive  precepts  of  God,  unlefs  they 
can  fee  them  to  be  the  dictates  of  the  light  of  na- 
ture ;  and  in  no  cafe,  do  they  feel  obligation  to 
felf-denial  for  the  fake  of  the  honor  of  God.  In 
no  cafe,  do  the  greater  part  of  people  feel  the  lead 
obligation  to  take  up  any  crofs,  or  to  bear  any 
reproach  for  Chrift/s  fake.  The  miniflers  of  the 
gofpel  are  often  wondered  at ;  fometimescen- 
fured,  called  unwife  and  imprudent,  becaufe  they 
preach  hard  and  unpopular  doctrines  for  Chrift's 
fake.  It  is  the  general  opinion  of  mankind,  and 
indeed  of  too  many  profeflbrs  of  chriftianity,  that 
no  crofs,  no  reproach,  no  felf-denial  is  neceifary, 
in  order  to  be  fuflciently  religious.  But  if  there 
be  any  regard  due  to  the  fcriptures.,  if  the  ancient 
prophets  and  good  men,  if  Jefus  Chrift,  his  A- 
poftles  and  followers  have  fet  any  examples  of  the 
fervice  of  God,  it  is  a  clear  cafe,  that  thofe  who 
bear  no  crofs,  and  wholly  efcape  the  reproaches 
of  the  wicked,  are  of  the  number  of  thofe 
who,  in  their  hearts,  fay,  What  is  the  Alm'ghty, 
that  we  Jhould  ferve  him  ?  The  apoftie  fays,  All 
who  will  live  godly  in  Chrijl  jefus  jhall  puffer  per*- 
fecution.  It  hence  follows,  that  all  profelfors  of 
religion,  who  make  it  a  point  to  avoid  the  crofs> 
are  thofe  who  fcorn  the  fervice  of  God. 

There  are  many  who  fcorn  to  make  a  pre- 
tence of  ferving  God.  They  choofe  to  have  it 
known  that  they  defpife  the  fervice  of  God.  This 
is  evidently  the  cafe  with-all  the  openly  vicious. 
They  fay,  in  all  their  vicious  practices,  What  is  the 


5o8 


Almighty,  that  we  Jhould  ferve  him  f  **  We  are 
able  to  profane  his  name,  his  word,  his  fabbaths, 
his  laws  and  inftitutions.  We  fare  as  well  as 
thofe  who  fear  and  ferve  him.  We  can  fpend 
our  days  in  wealth,  in  mirth  and  pleafures,  and  in 
a  moment,  go  down  to  the  grave  and  be  no  more. 
Let  us  eat  and  drink,  for  to-morrow  we  die.  This 
world  contains  all  the  good  to  be  hoped  for.  Let 
ns,  therefore,  take  our  fill  of  worldly  pleafure. 
If  there  be  any  God  who  difapproves  of  this,  we 
fcorn  his  fervice."  The  practice,  of  thoufands, 
and  the  language  of  fome  convey  fuch  ideas  as 
thefe*  On  the  whole,  it  is  no  rare  thing  for 
people  to  exprefs  this  language  of  our  text.  The 
fcriptures  abundantly  reprefent  the  wicked  as 
proud  fcorners  of  the  fervice  of  God.  A  few 
fketches,  out  of  many  paflages  in  the  Pfalms,  are 
the  following.  The  kings  of  the  earth  fet  thcjn- 
f elves,  and  the  rulers  take  counfel  together,  againfi 
the  Lord,  and  againjl  his  anointed,  faying,  let  us 
break  their  hands  a/under,  and  caft  away  their 
cords  from  us— The  wicked,  through  the  pride  of  his 
countenance,  will  not  feek  God  ;  God  is  not  in  all 
his  thoughts — 'Wherefore  doth  the  wicked  contemn 
God  ? — With  our  tongue  we  will  prevail ;  our  lips 
are  our  own  ;  who  is  Lord  over  us  ?  In  the  proph- 
ecy of  Malachi,  we  find  the  following  charge  a- 
gainft  the  wicked.  Tour  words  have  been  flout  a- 
gain/l  me,  faith  the  Lord  ;  yet  ye  fay,  what  have 
wefpokenfo  much  againfi  thee  ?  Te  have  f aid,  it  is 
vain  to  ferve  God  ;  and  what  profit  is  it  that  we 
have  kept  his  ordinance,  and  that  we  have  walked 
mournfully  before  the  Lord  of  ho/Is  ?  Thus  mani" 
kind  are  reprefented  as  proud  fcorners  of  the  fer- 
vice of  God  ;  and  the  Bible  descriptions  of  the 
pride  and  fcornfulnefs  of  the  wicked  agree  with 
our  own  obfervations.  We  often  find  thofe  (and 
it  is  well  if  fame  of  us  are  not  the  perfons)  who 


5°9 

Icorn  the  reftraints  of  divine  and  human  laws  ; 
and  even  trample  over  all  the  rules  of  decency. 
Mankind  conduct,  in  various  refpects,  as  if  they 
knew  that  this  world  was  the  only  (late  of  exig- 
ence, and  temporal  gratifications  the  only  felicity. 
III.  The  laft  branch  of  the  text  reprefents  the 
wicked  as  difcarding  the  idea  of  prayer  to  God. 
And  what  profit  jhould  we  have,  if  we  pray  unto 
him.  Prayer  is  the  expreflion  of  dependence  on 
God  ;  and  is  therefore,  a  very  irkfome  bufmefs  to 
a  proud  heart.  Pride  finds  many  excufes  for  the 
neglect  of  prayer.  The  words  before  us  fall  in 
with  the  general  language  of  the  wicked  refpect- 
ing  prayer.  What  profit  jh  all  ice  have  ?  Will  God 
reward  us  for  praying  ?  Or  if  he  does,  in  what 
will  the  reward  confift  ?  Will  he  vary  his  plan 
of  providential  government,  to  conform  to  our 
defires,  when  put  into  the  form  of  prayer  ?  No. 
All  the  reward  to  be  expected  is  to  confiit  in  high 
and  tranfporring  views  of  his  infinite  fupremacy, 
and  the  moft  abafing  views  of  ourfelves  as  poor, 
dependant,  vile  and  hell-deferving,  rebels  againd 
God,  and  prone  to  all  evil.  Is  there  any  profit 
in  this?  No,  fays  the  finner.  If,  by  praying,  I 
could  be  liberated  from  the  law  and  government 
of  God,  and  could  rife  to  independence  ;  if  I 
could  perfuade  the  Almighty  to  give  me  the  free 
indulgence  of  all  my  heart's  defires, I  would  pray, 
moft  fervently.  But  to  ftand  and  pray,  with  a 
fupreme  regard  to  the  honor  of  God  j  to  fay, 
from  the  heart,  Hallowed  be  thy  name  ;  thy  king- 
dom come,  thy  will  be  done,  inftead  of  being  profit- 
able, is  giving  up  every  thing.  It  is  making  God 
fuperior  to  ourfelves,  and  giving  him  all  honor 
and  glory.  This  furely  is  an  unprofitable  bufi- 
nefs  :  the  proud  heart  rejects  it,  cafts  off  fear  and 
refirains  prayer  before  God.     The  hours,  fuitable 


S10 

for  prayer,  are  generally  employed  In  the  labors 
of  avarice  or  the  amufements  of  folly. 

Thus  God  is  rejected,  fcorned  and  defpifed  by 
the  wicked,  becaufe  he  holds  himfelf  fuperior  to 
them.  What  profit  Jhould  we  have,  if  we  pray  unto 
hi?n  t  It  would  anlwer  none  of  our  felfifh  ends  ; 
but,  on  the  contrary,  tend  to  mortify  our  feel- 
ings, and  make  us  realize  our  dependence.—- 
Therefore,  fay  the  wicked,  we  will  not  pray  unto 
him. 

I  have  now  attempted,  briefly,  to  illuftrate  the 
character  and  conduct  of  the  wicked,  as  fet  forth 
in  our  text.  I  have  brought  forward  the  fcrip- 
tures  which  concur  with  the  text,  and  appealed  to 
fads  under  common  obfervation.  It  appears,  I 
think,  fufficiently  evident,  as  was  ftated  doctri- 
frally,  that  the  wicked,  in  general,  from  their  abfurd 
view  of  the  divine  difpenfations ,  conducl  very  much 
as  they  would,  if  they  knew,  that  this  was  their  only 
ft  ate  of  exijlence,  and  worldly  pleafures  the  only 
happinefs.  They,  doubtlefs,  have  fome  intervals 
of  ferious  thoughtfulnefs,  and  fome  concern  about 
a  future  date.  It  is  impoffible  to  avoid  a  degree 
of  conviction,  at  fome  times,  that  licentioufnefs 
leads  to  final  mifery.  There  is  a  degree  of  pain- 
ful remorfe,  which  ofen  follows  the  greateft  ex- 
cefTes  and  enormities.  Even  in  laughter,  fays 
Solomon,  the  heart  is  forrowful,  and  the  end  of 
that  mirth  is  heavinefs.  The  reftraints  on  the 
licentious  are  very  great — The  way  of  tranfgref- 
fors  is  hard  ;  and  yet  we  find,  that  mankind  will 
conduct  as  if  there  was  no  God  or  future  ftate. 
They  feek  a  portion  in  this  life,  and  carefully  en- 
deavour to  fhun  all  thoughts  of  God,  and  of  the 
eternal  world. 


5" 

IMPROVEMENT. 

i.  This  fubjed  brings  into  view  the  exceeding 
perverfenefs  of  the  human  heart.  It  appears 
from  our  text,  and  it  appears  from  fads  innum- 
erable, that,  becaufe  the  final  puniihment  of 
iniquity  is  out  of  fight,  becaufe  finners  do  not 
fee  the  awful  ftate  of  thofe  who  die  in  iniquity, 
they  prefume  todefpife  the  Almighty,  to  bid  him 
depart,  to  fcorn  his  fervice,  to  call  off  fear  and 
reftrain  prayer  ;  and  in  fhort,  to  lead  a  life  of 
unbridled  licentioufnefs. 

It  is  certainly  very  probable,  from  the  light  of 
nature,  that  there  is  a  future  ftate,  a  juft  judge, 
and  a  dieadful  punifliment  for  the  wicked.  If 
we  had  no  inftrudion  from  the  fcriptures,  on 
thefe  points,  there  would  be  ground  of  appre- 
henfion,  and  folemn  concern  refpeding  a  future 
ftate.  It  would  be  fuitable,  that  mankind  mould 
pafs  the  time  of  their  fojourning  here  in  fear*  It 
would  be  fuitable  for  them  to  live  foberly  and 
prayerfully.  It  would  be  the  duty  of  all  to  feek 
the  Lord,  and  make  it  their  great  concern  to 
know  and  do  his  will.  But,  inftead  of  being  thus 
in  the  dark,  refpeding  a  future  ftate,  God  hath 
informed  us  moft  plainly  and  folemnly.  He  hath 
given  us  fo  much  evidence  of  the  reality  of  thofe 
things  related  in  the  fcriptures,  concerning  the 
world  to  come,  that,  in  general,  we  profefs  to  be- 
lieve the  relation.  We  profefs  to  believe,  that, 
when  finners  go  down  to  the  grave,  they  alfo  go 
down  to  hell,  to  a  place  of  remedilefs  forrow  and 
pain — that  their  end  is  deftrudion — that  they  go 
tiway  into  everlafting  punifhment ;  but  the  righ- 
teous into  life  eternal.  Such  things  even  finners 
profefs  to  believe  ;  and  yet,  as  we  find,  they  live 
and  ad  the  part  of  atheifts.  Does  it  not  from 
hence    appear,    that  they    have    very   perverfe 


512 

hearts  ?  Are  not  the  mckedjlout -hearted  and  far 
from  right eoufnefs  f  How  can  we  conceive  of 
greater  perverfenefs  of  heart,  than  is  expretTed)  in 
bidding  defiance  to  God,  fcoming  his  fervice, 
and  refufing  to  pray  unto  hirn,  merely  to  follow 
the  cuilomof  the  times ;  while  we  own  that  there 
is  a  juft  judge,  and  a  future  flate  of  rewards  and 
punilhments. 

Many  are  unwilling  to  believe,  that  there  is 
much  depravity  in  the  human  heart.  But  if  the 
heart  were,  in  any  meafure,  well  difpofed,  man- 
kind would,  naturally,  conduct  foberly,  righ- 
teoufly,  and  even  devoutly,  afide  from  all  consid- 
erations of  a  future  date  of  rewards  and  punifh- 
ments.  A  humble,  devout,  and  holy  life  is  the 
fpontaneous  fruit  of  a  virtuous  heart,  even  afide 
from  all  the  motives  arifing  from  terror  or  from 
intereft.  If,  therefore,  withthefe  additional  mo- 
tives, mankind  cannot  be  perfuaded  to  be  ferious, 
or  even,  at  all  times,  to  be  civil  and  decent  ;  if 
they  will,  as  we  find  they  do,  in  the  face  of  the 
greateft  conceivable  motives  to  religion,  run 
wild  in  the  career  of  iniquity,  we  mud  conclude 
that  the  heart  is  totally  finful  and  perverfe.  Thus 
faith  the  infpired  prophet  ;  the  heart  is  deceitful 
above  all  things  ^  and  defperaiely  wicked  ;  who  can 
know  it  ?  Our  fubject  exhibits  a  dreadful  charac- 
ter of  the  inner  man  :  it  leads  us  into  ourfelves, 
and  there  it  difcovers  a  fink  of  moral  pollution. 
It  manifefts  the  infinite  importance  of  being  waffl- 
ed in  the  blood  of  the  Redeemer. 

2.  By  the  picture  of  human  nature,  which  our 
text  exhibits,  we  find  that  fmners  are  very  foolifh 
as  well  as  perverfe.  Suppofe  it  te  be,  as  they 
wifh,that  there  is  no  flate  of  punifhment  after  the 
prefent  life  ;  can  it  be  thought  the  part  of  wif- 
dom,  to  run  on  in  the  career  of  vanity,  levity, 
pride  and  perverfenefs  ?  Surely  it  is  the  part  of 


5*3 

». . '  .'.i 

^rifdom,  whether  there  be  a  future  ftate  or  not, 
to  live  foberly,  honeftly  and  devoutly  in  the  pref- 
ent  ftate.  That  temper  of  heart,  and  that  line  of 
condttft,  which  God  requires  in  his  word,  are 
effential  to  happinefs ;  and  happinefs  was  never 
found  in  any  other  way.  But  wifdom  confifts  in 
purfuing  the  road  to  happinefs.  We  may,  therer 
fore,  conclude,  that  the  wicked  act  a  very  foolifh 
part.  It  is  on  this  account,  that  fin  is  denomi- 
nated folly,  and  that  finners  are  called  fools  in 
the  fcriptures.  Pfalm  liii.  i.  The  fool  hath  faid 
in  his  heart,  there  is  no  God :  corrupt  are  they, 
they  have  done  abominable  iniquity.  The  wife 
man  ufes  the  terms,  fool  and  Jinner.9  fynonimoufly* 
"  Wherefore  is  there  a  price  in  the  hand  of  a.  fool 
to  get  wifdom,  feeing  he  hath  no  heart  to  it  ?" 

On  the  whole,  when  we  fee  people  engaged  in 
what  we  call  finful,  we  pronounce  them  foolifh. 
Sinners  mutually  call  each  other  fools.  When  the 
liberal  and  generous  profligate  fees  the  avaricious 
mifer,  wearing  out  himfelf  and  defrauding  others 
to  increafe  his  wealthy  he  pronounces  him  a  fool. 
The  mifer  is  equally  fevere  upon  the  profligate. 
When  the  temperate  and  fober  fee  the  drunkard 
daggering  over  his  cups,  and  retiring  to  his  fil- 
thy lodging  in  the  flreets,  they  pronounce  him  a 
fool.  When  the  induftrious  and  prudent  fee  the 
company  of  fharpers,  mutually  pickingeach  other's 
pockets,  and  confuming  their  time  and  money,  in 
contentious  lawfuits,  they  ftigmatize  them  as 
fools.  The  civil  and  polite  think  the  clownifh 
buffoon  to  be  a  fool ;  and  the  mofl  profane  buf- 
foon can  fee  abundance  of  folly  in  the  conceited 
fop.  Mankind,  in  many  cafes,  mutually  charge 
each  other  with  folly;  and,  in  general,,  the 
charge  is  well  founded.  Wickednefs,  though  it 
be  ever  fo  refined,  and  though  it  be  efteemed 


5H 


decent  and  refpectable,  is  the  moft  confummate 
folly.  Thofe  who  idolize  their  gold,  and  thofe 
who  idolize  their  lufts  have  different  idols ;  but 
who  can  tell  which  is  the  greateft  fool  ?  Both 
defpife  the  Almighty ;  both  deprive  themfelves 
of  all  folid  comfort  and  happinefs,  and  expofe 
themfelves  to  the  fame  eternal  ruin.  As  certain, 
therefore,  as  our  text  gives  us  a  juft  reprefenta* 
tion  of  human  nature,  we  muft  conclude,  that  all 
the  wicked  aft  a  very  foolifh,  as  well  as  a  very 
criminal  part. 

3.  Since  matters  are  thus,  it  becomes  all  to 
examine  themfelves,  and  fee  whether  they  do  not 
fuflain  the  character  of  the  wicked,  as  defcribed 
in  our  text.  Wickednefs certainly  abounds,  and  it 
appears,  in  fact,  and  operates  as  our  text  defcribes. 
The  confequences  are  dreadful  in  the  prefent 
ftate,  and  will  be  infinitely  more  fo  in  the  future. 
Who  then  are  the  wicked.  Every  one  ought  to 
enquire,  Is  it  I  ?  Let  each  one  ad:  himfelf,  hon- 
eftly,  whether  he  do  not,  in  fome  way,  fay  unto 
God,  depart  from  mc — whether  he  do  not  fcorn 
to  be  the fcrvant  of  God — and  finally  whether  he 
do  not  excufe  himfelf  fromprayer  to  God  ? 

We  have  here  fuch  a  plain,  finking  defcription 
of  the  very  heart  of  impenitent  finners,  that,  with 
a  little  pains,  every  one  may  form  a  conclufion  ref- 
pecting  himfelf.  Self-knowledge  is  certainly  im- 
portant, and  not  to  be  obtained,  without  ferious 
examination.  And  if,  on  examination,  any  find 
themfelves  in  a  ftate  of  alienation  from  the  true 
God,  and  are  deliberately  fixed  in  it,  that  they 
will  reject,  him  and  fcorn  his  fervice  ;  let  them 
reject,  and  let  them  fcorn.  We  cannot  compel 
finners  to  become  virtuous  and  wife.  But,  per- 
haps, many  would  be  alarmed,  and  would  reform 
externally  ;  perhaps,  through  divine  grace,  many 
would  really  turn  to  God,  and  embrace  the  Sav- 


5*5 

Jour,  did  they  but  know  themfelves.  Therefore, 
let  all  examine  themfelves,  not  in  the  light  of  their 
own  vain  imaginations  ;  but  in  the  light  of  the 
holy  fcriptures  ;  and  let  their  future  conduct  be 
influenced  by  a  reverential  fear  of  God,  and  not 
by  the  intemperate  lufts  of  a  wicked  and  deceitful 
heart. 

Finally.  Let  all  be  admonifhed  to  confider 
that  they  live  in  a.  world  full  of  temptations. 
There  are  enchanting  objetts,  adapted  to  the  tem- 
per and  circumftances  of  all  mankind  ;  and  every 
heart  is,  in  fome  way  or  other,  prone  to  the  evils, 
to  which  it  is  expofed.  All  have  nearly  equal 
need  of  circumfpeclion  :  all  have  finned,  and  are 
full  of  vicious  propenfities.  All  are,  more  or 
lefs,  drawn  away  of  their  own  lufts  and  enticed. 
All  have,  therefore,  occafion  to  humble  them- 
felves, and  continually  to  exercife  repentance  to- 
wards God,  and  faith  towards  our  Lord  yefus 
Cbrift.  All  have  reafon  enough  to  feel  depend- 
ence on  divine  grace,  inflead  of  proudly  defpifing 
the  law  and  government  of  God,  and  the  plan  of 
falvation  by  the  crofs.  There  is  nothing  in  the 
purfuits  of  the  wicked,  which  affords  the  lead 
profpecl  of  falvation.  All  their  purfuits  evidently 
lead  to  death  and  deftru&ion.  Therefore,  let 
them  accept  an  exhortation,  not  to  ac~t  inconsider- 
ately— not  to  rufh  on  to  deitruction. 

If  any  feel  unwilling  to  be  admonifhed  by  man, 
let  them  receive  the  admonition  from  God,  as  it 
immediately  follows  our  text — "  Lo,  their  good 
is  not  in  their  hand  :  the  counfel  of  the  wicked  is 
far  from  me.  How  oft  is  the  candle  of  the  wick- 
ed put  out  ?  And  how  oft  cometh  their  deitruc- 
tion upon  them  ?  God  diftributeth  forrows  in  his 
anger.  They  are  as  flubble  before  the  wind  ; 
and  as  chaff  which  the  ftorm  carrieth  away — His 
eyes  fhall  fee  his  deftruction,  and  he  fhall  drink  of 


1 


3*6 

the  wrath  of  the  Almighty— -The  wicked  3s  referv- 
cd  unto  the  day  of  deftru&ion ;  they  fliall  be 
brought  forth  to  the  day  of  wrath."  Thefe  are 
ihe  teftimonies  of  the  Almighty;  and  if  any  feel 
difpofed  to  trifle  with  them,  they  will  do  it  at 
their  own  expenfe.  "  If  thou  be  wife ^  thou  Jhalt 
be  wife  for  thy f elf  ;  but  if  thou  fcorneJ?9  thou  alone 
(halt  bear  it.*9     AMMVU 


; 


